The six doctrines (saddharma; chos drug) dealt with in the. Saddharmopadesa i1) (SDhU) are the yoga of the inner heat cand?lt; gtum-mo), of the illusory body (m?y?k?ya; sgyu-lus), the dream yoga (svapna; rmi-lam), of the intermediate existence between death and new birth
The six doctrines (saddharma; chos drug) dealt with in the. Saddharmopadesa i1) (SDhU) are the yoga of the inner heat cand?lt; gtum-mo), of the illusory body (m?y?k?ya; sgyu-lus), the dream yoga (svapna; rmi-lam), of the intermediate existence between death and new birth
The six doctrines (saddharma; chos drug) dealt with in the. Saddharmopadesa i1) (SDhU) are the yoga of the inner heat cand?lt; gtum-mo), of the illusory body (m?y?k?ya; sgyu-lus), the dream yoga (svapna; rmi-lam), of the intermediate existence between death and new birth
The six doctrines (saddharma; chos drug) dealt with in the. Saddharmopadesa i1) (SDhU) are the yoga of the inner heat cand?lt; gtum-mo), of the illusory body (m?y?k?ya; sgyu-lus), the dream yoga (svapna; rmi-lam), of the intermediate existence between death and new birth
Chos drug and bKa'-babs bzhi Material for a Biography of the Siddha Tilopa
Author(s): Fabrizio Torricelli
Source: East and West, Vol. 43, No. 1/4 (December 1993), pp. 185-198 Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO) Stable URL: http://www.jstor.org/stable/29757090 . Accessed: 10/05/2014 02:41 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. . Istituto Italiano per l'Africa e l'Oriente (IsIAO) is collaborating with JSTOR to digitize, preserve and extend access to East and West. http://www.jstor.org This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Chos drug and bKa'-babs bzhi Material for a Biography of the Siddha Tilopa by Fabrizio Torricelli The six doctrines (saddharma; chos drug) dealt with in the Saddharmopadesa i1) (SDhU) are the yoga of the inner heat {cand?lt; gtum-mo), of the illusory body (m?y?k?ya; sgyu-lus), the dream yoga (svapna; rmi-lam), yoga of the clear light (prabhasvara; 'od gsal), of the intermediate existence between death and new birth (antardbhava; bar-do) and of transference of the conscious principle (2) {samkrdnti; }pho-ba). The SDhU, which is attributed to Tilopa himself in the colophon, assigns instruction (upadesa; man-ngag) on the six dharma-s to four gurus thus: Caryapa (3) N?g?rjuna (4) canddli m?y?k?ya and prabh?svara (*) I wish to thank Prof. Ramon N. Prats who gave me precious help in the drafting of this paper with his useful suggestions, offering a valuable example of scientific rigour. (*) We are acquainted with this brief work through the Tibetan translation: Chos drug-gi man-ngag, in bsTan-'gyur, rGyud-'grel, vol. LXXIII (pu) fol. 129b.2 of the sNar-thang edition, IsMEO Library, Rome; vol. LXXIII fol. 134b.2 of the Beijing edition, ?tani University, Kyoto (Tibetan Tripitaka, vol. LXXXII, no. 4630, pp. 34-35); vol. LI (zhi) fol. 270a.7 of the sDe-dge edition, IsMEO Library; vol. LI fol. 270a.6 of the Co-ne edition, Library of Congress, Washington. (2) Examination of these techniques would go beyond the scope of this biographical study. In view of the type of material involved and the different research methodology, a separate study will have to be devoted to the six dharma-s said to be 'of N?ropa' (N?-ro'i chos drug) in Tibet: the editing and translation of the SDhU are therefore postponed to that occasion. (3) C?ryapa, for which Ts?rya-pa is the Tibetan transliteration and sPyod-pa the translation, is the abbreviation of Krsn?c?rya (Nag-po spyod-pa): the honorific title ?c?rya forming a compound with Krsna (Nag-po), in turn a Sanskrit version of the Apabhramsa K?nha or the Prakrit K?nup? (K?nhup?da) (Shahidullah 1928: 25; Tagare 1948: 20). Apparently this is not the disciple of J?landhari (H?dip?) and author of the Doh?kosa, but a spiritual descendant of his who bore the same name and is also referred to as Krsn?c?rya 'the young' (rGya-gar cbos-'byung: 268; bKa'-babs bdun-ldan: 44; Life of Krsn?c?rya/ K?nha: 83, 87) and who may well be identified as the ?c?rya known as Balin active in the first half of the 11th century (Deb-ther sngon-po: 243, 372). (4) The N?g?rjuna (N?-g?rdzu-na) associated with Tilopa, not to be confused with the founder of the Madhyamaka school, could be the alchemist of the late 10th century mentioned by al-Bir?ni (Tucci 1930: 213; Naudou 1968: 85-96); as we shall see, this alchemist can be identified with Advayavajra, and thus probably with D?modara and Maitrigupta (Tucci 1930: 210, 214). [1] 185 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Lavapa (5) svapna Sukhasiddhi (6) antar?bhava and samkr?nti These forms of instruction can be traced back to what the Tibetans call the 'four bka babs\ there being four lineages along which they finally came down to the guru of N?ropa (7). A widely attested Tibetan tradition has it that when asked the name of his master, the Bengali mah?siddha Tilopa would answer: T have no human masters. My guru is Sarvajna (Thams-cad-mkhyen)!', which gave rise to general incomprehension and incredulity. Realizing the risks involved in this sceptical response, he thought better to link himself to four distinct lines of human transmission. Scholars are inevitably faced with the problem of these 'transmissions', which is concisely summed up in the introduction to a photostat reproduction of Mon-rtse pa's bKar-brgyud gser-'phreng (8): Tradition records that Tilopa received four distinct currents (bka'-babs) which he passed on to N?ropa; unfortunately Tibetan sources differ considerably as to the lineage and content of each of these currents. In fact the problem is two-fold: a) who were Tilopa's ? direct or indirect ? masters? b) for which teachings was he indebted to each of them? Sifting through the hagiographic sources rapidly leads to the conclusion that the second question is still far from receiving any satisfactory solution: the material is too incoherent, too riddled with discrepancies to construe with real precision. When we (5) Lavapa (La-ba-pa), alias Kambala, is associated by T?ran?tha (rGya-gar chos-'byung: 246; bKa babs bdun-ldan, chapt. iv) with Lalitavajra and an Indrabh?ti, while 'Gos lo-ts?-ba gzhon-nu-dpal (Deb ther sngon-po: 362-63) suggests the interesting possibility of identifying him with an Indrabh?ti, probably Indrabh?ti II (Snellgrove 1959: 12-13). (6) Mention is found of a Sukhasiddhi (Su-kha-siddhi) d?kinicontemporary with N?ropa's consort Niguma in the Deb-ther sngon-po (p. 731), where she is associated with a Vir?pa ? evidently the Vir?pa active in the 11th century (Dowman 1985: 52). (7) The Tibetan bka '-babs refers to the condition of descent (babs) of the spiritually authoritative word, whether of command or permission (bka'; ?jn?). It may refer to the fact of the 'descent', the content of the 'word', the person uttering it or the person it is addressed to: in all cases, however, it retains a decidedly dynamic connotation. As Chos-rgyal Rin-po-che of the monastery of Tashijong (H.P.) pointed out in a recent conversation with the author of this study, it also calls on those who are to take on active responsibility. It is precisely this semantic versatility that creates such difficulty in finding a translation to fit all cases. However, on the basis of Chos-rgyal Rin-po-che's authoritative opinion we have opted for 'transmission' to translate bka-babs in this biographical context. (8) Dkar brgyud gser 'phreng. A golden rosary of lives of eminent gurus, compiled by Mon-rtse-pa Kun dga'-'brug-dpal, reproduced photographically from the original Bhotia manuscript with an English introduction. (Smanrtsis Shesrig Spendzod) Leh 1970, pp. 2-3. 186 [2] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions come to the four bka-babs masters, however, we have a relatively good chance of bringing the terms of the problem into focus. The Tibetan sources considered for comparison with and, possibly, to complement the information offered by the SDhU, are: a Mar-pa Chos-kyi-blo-gros (1012-97), Ti lo pai lo rgyus, in bDe mchog mkha 'gro snyan rgyud, kha: brGyudpa yid bzhin nor bu'i rnam par tharpa, fols. lb-lib (9). ? rGyal-thang-pa bDe-chen-rdo-rje (13th century), rje btsun chen po Tillipai mam par thar pa, in dKar brgyud gser 'phreng, fols. la-22a (10). y Grub-thob O-rgyan-pa Rin-chen-dpal (1230-1309), Te lo pat rnam thar, in bKa brgyud yid bzhin nor bu yi 'phreng ba, fols. 7a-26a (n) 8 rDo-rje-mdzes-'od (13th century), rje Te lo pat rnam thar, in bKa brgyud kyi rnam thar chen mo rin po chei gter mdzod dgos }dod 'byung gnas, fols. 27a-43b (12). s Mon-rtse-pa Kun-dga'-dpal-ldan (1408-1475?), rGya gargyi grub thob bka bzhii rnam par thar pa, in dKar brgyud gser 'phreng, Ka, fols. la-12a (13). (9) This short work, which Mar-pa appears to have dedicated to his son Dar-ma mDo-sde, is included in a collection of texts of the Mar-pa dKar-brgyud-pa tradition compiled by Shar-kha Ras-chen, Kun-dga'-dar-po and Byang-chub-bzang-po in the first half of the 16th century. Photostat reproduction: Bde mchog mkha 'gro snan rgyud {Ras chun snan rgyud). A manuscript collection of orally transmitted precepts focussing upon the tutelaries Cakrasamvara and Vajrav?r?hi, representing the yig-cha compiled by Byan-chub bzan-po, reproduced from a rare manuscript in the library ofApho Rimpoche. New Delhi 1973, vol. I, pp. 8-28. (10) The English preface to the reproduction of the manuscript has the following observation to make on the author of this collection of hagiographies: 'no biography of this master is immediately available, but it is known that he was a disciple of rGod-tshang-pa mNgon-po-rdo-rje (1189-1258), the last guru whose biography appears in this collection'. The manuscript can be dated to the latter half of the 15th century or the first half of the 16th century. Photostat reproduction: Dkar brgyud gser 'phren. A thirteenth century collection of verse hagiographies of the succession of eminent masters of the 'Brug-pa Dkar-bgyud-pa tradition by Rgyal-than-pa Bde-chen-rdo-rje, reproduced from a rare manuscript from the library of the Hemis Monastery by the 8th Khams-sprul Don-brgyud-ni-ma. (Sungrab Nyamso Gyunphel Parkhang) Tashijong Palampur 1973, pp. 16-57. (n) Like rGyal-thang-pa, O-rgyan-pa was a disciple of rGod-tshang-pa. However, he completed the teachings of this guru with the instruction he received from a d?kim'm Uddiy?na (Tucci 1940; 1949: 90-91). Photostat reproduction: Bka brgyud yid bzin nor bu yi 'phren ha. A precious rosary of lives of eminent masters of the 'Bri-gun-pa Dkar-brgyud-pa tradition by Grub-thob O-rgyan-pa Rin-chen-dpal, reproduced from a rare manuscript containing three supplemental biographies of teachers of the Smar-pa Dkar-brgyud-pa tradition from the library of the Ven. Kangyur Rimpoche. (Smanrtsis Shesrig Spendzod) Leh 1972, pp. 14-52. (12) Photostat reproduction: Bka' brgyud kyi rnam thar chen mo rin po chei gter mdzod dgos 'dod 'byun gnas. A collection of lives of the successive masters in the transmission lineage of the 'Bri-gun Bka brgyud-pa tradition in the Nepal-Tibet borderlands by Rdo-rje-mdzes-'od, reproduced from a rare manuscript from Limi Dzing Pegyeling, n.p., 1985, pp. 53-86. (13) The manuscript conserved at Takna in Ladakh brings together a collection of hagiographies following the 'Ba-'ra 'Brug-pa dKar-brgyud-pa tradition. Op. cit., pp. 2-23. [3] 187 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions C Mon-rtse-pa Kun-dga'-dpal-ldan (1408-1475?), Ti lo Shes rab bzangpo'i mam par thar pa, in dKar brgyud gser 'phreng, Kha, fols. 12a-23b (14). r) gTsang-smyon He-ru-ka Sangs-rgyas-rgyal-mtshan (1452-1507), Ti lo pai rnam thar, in bDe mchog mkha} }gro snyan rgyud, Ga: bDe mchog mkha1 }gro snyan rgyud kyi gzhung }brel sa gcad dang sbrags pa, fols. 9b-20a (15). 6 lHa-btsun Rin-chen-rnam-rgyal (1473-1557), Sangs rgyas thams cad kyi rnam 'phrul rje btsun Ti lo pai rnam mgur, Ms. A, fols. la-24a; Ms. B, fols. la-38a (16). t dBang-phyug rGyal-mtshan (16th century), rje btsun Ti lo}i rnam par thar pa, Ms. A, rje btsun Ti lo pa dang N? ro pai rnam thar rin po che, fols. lb-68a; Ms. B, bKa' brgyud gser 'phreng rgyas pa, fols. la-45a (17). x 'Bri-gung Chos-rje Kun-dga'-rin-chen (1475-1527), bKa* babs bzhii brgyud pai bla ma rnams kyi rnam thar, in bKa1 rgyud bla ma rnams kyi rnam thar rin chen gser 'phreng, fols. lb-11a (18). (14) Ibid., pp. 23-46. (15) This biography of Tilopa is contained in the collection belonging to the oral tradition transmitted by the disciple of Mi-la-ras-pa, Ras-chung rDo-rje-grags (1084-1161), known as Ras-chung snyan-rgyud. The collection was compiled at the end of the 15th century. Photostat reproduction: bDe mchog mkha' 'gro snyan rgyud (Ras chung snyan rgyud). Two manuscript collections of texts from the yig cha of Gtsang-smyon He-ru-ka, reproduced from 16th and 17th century manuscripts belonging to the Venerable Dookpa Thosay Rimpoche. (Smanrtsis Shesrig Spendzod) Leh 1971, vol. I, pp. 22-43. (16) A disciple of gTsang-smyon He-ru-ka, the author faithfully follows the teachings and contents of the oral tradition going back to Ras-chung ? a tradition his master had recorded in his bDe-mchog snyan-rgyud. Photostat reproduction of Ms. A: Rare Dkar-brgyud-pa texts from Himachal Pradesh. A collection of biografical works and philosophical treatises, reproduced from prints from ancient western Tibetan blocks by Urgyan Dorje. New Delhi 1976, pp. 37-83. Photostat reproduction of Ms. B: Bka' brgyud pa hagiographies. A collection of rnam thar of eminent masters of Tibetan Buddhism, compiled and edited by Khams sprul Don brgyud Nyi ma. (Sungrab Nyamso Gyunphel Parkhang) Tashijong Palampur 1972, pp. 1-75. (17) The text of Ms. A is a part of the same bKa'-brgyud gser-'phreng which is complete in Ms. B. It was compiled by another disciple of gTsang-smyon He-ru-ka in 1523 (N?land? Translation Committee 1986: xxxii). Photostat reproduction of Ms. A: The biographies of Tilopa and Naropa by Dban-phyug rgyal-mtshan. Rje btsun Ti lo pa 'i mam par thar pa zab gsal rin chen gter mdzod bskal bzan yid 'phrog. Mkhas mchog N? ro Pan chen gyi mam par thar pa dri med legs bsad bde chen 'brug sgra, reproduced from a manuscript from Dzongkhul Monastery in Zangskar. (Kargyud Sungrab Nyamso Khang) Darjeeling 1976, pp. 1-157. Photostat reproduction of Ms. B: Bka' brgyud gser 'phren rgyas pa. A reproduction of an incomplete manuscript of a collection of the lives of the successive masters of the 'Brug-pa Dkar-brgyud-pa tradition reflecting the tradition ofRdzon-khul in Zans-dkar established by Grub-dban Nag-dban-tshe-rin, reproduced from a manuscript preserved in Zans-dkar. (Kargyud Sungrab Nyamso Khang) Darjeeling 1982, pp. 9-97. (18) There follows a biography of Tilopa: rje btsun Ti lo pai rnam thar dbang bzhii chu rgyun, fols. lib-13b; however, fol. 12 of the text, which presumably contained information on the four lines of transmission, is missing. The text concerning Tilopa's predecessors (bKa'-babs bzhi) and the biography (mam-thar) make up the first two chapters of a short bKa-rgyud gser-'phreng composed in 1508 by the last abbot of 'Bri-gung monastery to follow the pure 'Bri-gung bKa'-brgyud-pa tradition. In fact, after him the rNying-ma-pa school gradually took over. Photostat reproduction: Miscellaneous writings (bka1 188 [4] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Mar-pa, the Tibetan who not only translated the Saddharmopadesa but also wrote the earliest biography of Tilopa we have direct knowledge of ? designated here with the letter a ? only attributes paternity to four of the six instructions dealt with in the SDhU. Moreover, a also includes a strophe that, with few variants, appears in much of the literature in question: 'N?g?rjuna, C?ryapa, Lavapa, Subhagini (sKal-ba bzang-mo): these are my masters of the four-fold transmission' (19): [4a.4] de yang lho phyogs kyi rgyud nas sa la bhe ha ra zhes bya ba dbang phyug chen pos byin gyis rlabs pa'i dur khrod yod de / der phyi nang gi mkha' 'gro ma rnams kyi tshogs kyi 'khor lo bskor ba'i tshe bram ze'i khye'us byon te / tsarya pa la gdam pa dang zhus / slob dpon chen po la wa pas // grong khyer chen po'i brang mdo ru // bcu gnyis bar du gnyid log pas // phyag rgya chen po'i dngos grub thob // ces pas 'od gsal zhus / klu sgrub btsal bas dur khrod de na brtul zhugs spyod pa'i rnal 'byor pa ma tang gi spyil po cig na sgom gyin 'dug te / klu sgrub dri za'i rgyal po la chos bshod du song / skyes bu khyed rjes su 'dzin pa la nga btang pa yin gsung / der mandala phul te zhus pas / dpal gsang ba 'dus pa'i dkyil 'khor dngos su sprul nas dbang bskur / brgyud bshad pas sems kyi ngo bo mthong / der lha khang cig na zhang po'i brgyad stong pa cig sgrog par / bud med gcig byung nas 'di'i don shes sam zer / ma shes by as pas 'o na ngas bshad kyi zer nas [4b] de'i don bshad / he badzra dang / 'khor lo sdom pa'i dbang bskur dang rgyud bshad / lu hi pa'i dgongs pa 'di ltar yin pas bsgoms shig zer /[...] [5a.4] der khyed kyi bla ma su yin zhes pas nga la mi'i bla ma med // klu sgrub tsarya la ba pa // skal ba bzang mo bdag gi ni // bka' babs bzhi'i bla ma yin // zhes pas / klu sgrub la sgyu lus / tsarya pa la rmi lam / la wa pa la 'od gsal / mkha' 'gro ma la gtum mo zhus te snyan brgyud kyi chu bo chen po pa bzhi zhes grags so // Ms. a C?ryapa svapna N?garjuna M?tangipa Lavapa Guhyasam?ja and m?y?k?ya prabh?svara Hevajra, Samvara and cand?li Subhagini Differing from a, rGyal-thang-pa, the author of ?, wrote a hymn in praise of Tilopa 'bum thor bu) of 'Bri-gung Chos-rje Kun-dga'-rin-chen, reproduced from the rare manuscript from the library of Tokden Rinpoche of Gangon, containing a biography of Chos-rgyal Phun-tshogs-bkra-shis (1547-1602). (Smanrtsis Shesrig Spendzod) Leh 1972, pp. 2-21. (19) Mss. a, y, 8, C, 7), 0, t, x. While a, ? and x put N?g?rjuna first, followed by C?ryapa, the others invert the order. Note the alternation between the name sKal-ba-bzang-mo (Subhagini), attested in a, y, 8, C and x, and Kun-tu-bzang-mo'i rnal-'byor-ma (Samantabhadri Yogini), in r\, 0 and t, suggesting that both might be identified with Sukhasiddhi in the SDhU. [5] 189 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions giving Dengipa, Karnaripa, M?tangipa and Lavapa as the gurus responsible for transmission: [2a.4] 'gro ba gzhan dag spro dga'i phyir // lding ki pa dang ka rna pa // ma tang ki dang la ba pa // bka' bzhi bla ma sten la bstod // The chapter containing an explanation of this strophe also includes a detailed account of the four lineages, differentiating between lines of transmission connected with the method of development or evocation (utpannakrama; skyed-rim) and perfection {sampannakrama\ rdzogs-rim) for each of them: [9b.7-13b.4] sa ra ha [...] gsang ba'i bdag po phyag na rdo rje byon nas byin gyis rlob par 'gyur ces lung stan nas [...] lo i pa [...] rgyal po dha ri ka pa [...] lding ki pa zhes bya ba ste / slob dpon tilli pa'i bla ma cig yin no // skyed rims nas rdo rje gdan bzhi'i bka' babs so / rdzogs rims nas 'pho ba grong 'jug gi bka' babs so / bka' babs dang po'o // [...] su ma ti kun tu bzang mo [...1 thang lo [...] shing lo [...] slob dpon chen po ka rna ri pa zhes bya ba ste / [...] des yang slob dpon chen po tilli pa la gdams pa yin te / bla ma de nas skyed rims nas ma ha ma ya'i bka' babs / rdzogs rims nas rmi lam dang sgyu lus kyi bka' babs so / bka' babs gnyis pa'o // [...] bio gros rin chen [...] slob dpon klu sgrub [...] ma tang ki [...] skyed rims nas bde mchog gi bka' babs / rdzogs rims nas phyag rgya chen po dang zung 'jug gi bka' babs so / bka' babs gsum pa'o // [...] gsang ba'i bdag po phyag na rdo rjes / slob dpon chen po dorn bi he ru ka byin gyis rlabs so / [...] de lta bu'i slob dpon chen po dorn bi he ru ka des / slob dpon chen po la ba pa'i rgyud byin gyis brlabs so // slob dpon chen po la ba pas / rje btsun chen po tilli pa'i rgyud byin gyis brlabs so // bla ma de nas skyed rims nas dges pa rdo rje'i bka' babs / rdzogs rims nas 'od gsal dang gtum mo'i bka' babs so / bka' babs bzhi pa'o // Ms. ? Vajrapani Saraha Luipa D?rikapa Dengipa Catuhpitha and samkranti Sumati Samantabhadri Thang-lo-pa Shing-lo-pa Karnaripa Mahamay?, svapna and may?kaya Ratnamati N?g?rjuna (20) M?tangipa Samvara, mahamudra and yuganaddha (20) Alias Advayavajra: [12 b. 4] gsang mtshan gnyis med rdo rje zhes by a bar btags. 190 [6] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Vajrap?ni Dombi Heruka Lavapa Hevajra, prabhasvara and candali The author of y, O-rgyan-pa, goes no further than mentioning Caryapa, Nag?rjuna, Lavapa and Subhagini without associating them with any teaching: [llb.l] mi'i bla ma med par bstan pa'i yon tan ni / te lo pas mkha' 'gro ma la chos gsan / grub pa thob zhes grags pa song bas / mi thams cad had mo la 'dus te / thams cad kyis khyod kyi bla ma su yin ces dris pa la / te lo pa'i zhal nas / nga la mi'i bla ma med / nga'i bla ma thams cad mkhyen / ces gsungs pa dang / gsum pa mi bio dman pa thams cad kyi sems la ma shong nas / de dag dad par bya ba'i phyir / mi'i bla ma yod par bstan pa ni / tsarya klu sgrub la ba pa // skal ba bzang mo nga'i ni // rka babs bzhi'i bla ma yin // ces gsungs so // The author of manuscript text 8, rDo-rje mDzes-'od, indicates six lines of transmission: two non-human, four human. The first two are oral instruction beyond words {snyan-rgyud yi-ge-med-pa) received directly from the ddkini Vajrayogini in Uddiy?na and the various tantric cycles containing secret mantras {guhyamantra; gsang sngags) received from the bodhisattva Vajrap?ni. For the human masters of Tilopa, the author indicates four different lineages with relevant teachings: [33b. 1] gnyis pa myi'i bla ma myed par bstan pa ni / rje te lo pas o rgyan du ye shes kyi mkha' 'gro ma la chos dngos su gsan nas grub pa thob ces thams cad du grags pa la gzhan dag gis khyed bla ma gang mjal / khyod kyi bla ma su yin 'drir byung ba la / nga la myi'i bla ma myed / nga'i bla ma thams cad mkhyen / ces gsungs so // d? ki ma rnams kyis kyang nam mkha' las / bden pa gnyis la mngon 'gyur te lo pa / rig pa'i gnas Inga dag la mkhas pa de / khyod la myi'i bla ma yod myed de / khyod kyi bla ma gang yin thams cad mkhyen zhes gsungs so // gzhan thams cad myi'i bla ma myed pa myi rigs zer nas ma dad do // // gusm pa gzhan ma dad pa spang ba'i phyir / myi'i bla ma yod par bstan pa ni / rnal 'byor gyi dbang phyug te lo pa la / sangs rgyas kyi rgyud pa gnyis / grub thob kyi rgyud pa bzhi ste ka babs drug mnga' ba [34a] las / sangs rgyas kyi gnyis ni / nub phyogs o rgyan du dus sgum gyi sangs rgyas thams cad kyi yum bcom ldan 'das ma rdo rje rnal 'byor ma la snyan rgyud yi ge myed pa gsan pa dang / shar phyogs kyi ri me dpung 'khrigs pa'i dur khrod du / dpal phyag na rdo rje la gsang sngags kyi rgyud sde mtha' dag gsan cing khong du chud par mdzad do // grub thob kyi rgyud pa bzhi la / slob dpon 'phags pa klu sgrub dang mjal ba ni / lho phyogs bha len tar ba lang rdzi'i tshul du bzhugs pa'i tshe / slob dpon bha len ta'i nags tshal na bum pa bzang po bsgrubs pas / grub pa dang mjal nas / pha rgyud gsang ba 'dus pa la brten pa'i gsal stong sgyu lus 'od gsal gi gdams ngag gsan no // [...] [34b.5] slob dpon la ba pa chen po nas brgyud pa'i rgyud dgyes pa rdo rje la brten pa'i bar do 'od gsal gyi gdams ngag rol pa rdo rje dang mjal nas gsan no // slob dpon chen po lu hi pa nas brgyud pa'i bde mchog gi rgyud sde rnams / rnam.par rgyal ba'i zhal snga nas mjal nas [35a] gsan no // slob dpon chen po bram ze sa ra ha nas brgyud pa'i phyag rgya chen po ri khrod dbang phyug dang mjal nas gsan no // yang la las mkha' 'gro ma skal ba bzang mo las rgyud sdom pa rgya mtsho la brten nas / las rgya dang 'pho ba bar do'i ka babs bzhi ste / de ltar grub thob kyi ka babs so // yang la la dag gis / slob dpon tsarya [7] 191 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions pa las / rgyud bde mchog la brten nas gzhi lam 'bras bu gsum gyi chos / gtum mo'i ka babs ces kyang bzhed do // de ltar yang / tsarya klu sgrub la ba pa // skal ba bzang mo nga'i ni // ka babs bzhi yi bla ma yin // zhes gsungs so // zhar la indra bho dhi lstsogs pa yin zhes gsung ngo // Ms. 8 C?ryapa N?g?rjuna Lavapa Lalitavajra (Rol-pa-rdo-rje) Subhagini Samvara, hetu-m?rga-phala and cand?lt Guhyasam?ja, m?y?k?ya and prabh?svara Hevajra, antar?bhava and prabh?svara Sri-D?k?rnava-mah?tantrar?ja (21), karmamudr?, samkr?nti and antar?bhava L?ipa Vijayap?da (rNam-par-rgyal-ba) Samvara Saraha Savaresvara (Ri-khrod-dbang-phyug) mah?mudr? Indrabh?ti (22) In terms of lineages, but not of teachings, the order emerging from e, by Mon rtse-pa, conforms to the tradition previously attested in ?, the only variant being the addition of Indrabh?ti after Lavapa (23). Ms. e Vajrap?ni Saraha L?ipa D?rikapa Dengipa mah?mudr? (fols. 3b-6a) (21) sDom-pa rgya-mtsho; cf. Deb-ther sngon-po: 390. (22) However, he records none of his teachings. (23) As the author of the Introduction to the photostat reproduction of the manuscript containing e points out (p. 3, fn. 8), the lineages recorded by Mon-rtse-pa are 'in almost complete agreement' with those recorded by rGyal-dbang Kun-dga'-dpal-'byor (1428-1476) in his dKar-brgyud chos-'byung (ed. Punakha, fol. 2a): a) Pbyag-rgya-chen-po'i bka'-babs: Phyag-na-rdo-rje, Bram-ze Sa-ra-ha, Lo-hi-pa, Dha-ri ka-pa, Ding-gi-pay Ti-lli-pa. b) Pha-rgyud bka'-babs: gSang-bdag, Sa-bcu-dbang-phyug Blo-gros-rin-cben, Klu? sgrub , Ma-tang-gi, Ti-lli-pa. c) Ma-rgyud rmi-lam-gyi bka'-babs: Su-ma-ti Kun-tu-bzang-mo, Thang-lo-pa, Shing lo-pa, Karna-ri-pa, Ti-lli-pa. d) 'od-gsalgyi bka'-babs: Phyag-na-rdo-rje, Dombi He-ru-ka, Bi-n?-sa, La-ba pa, Indra-bo-dhi, Ti-lli-pa. 192 [8] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Ratnamati N?g?rjuna M?tangipa pitr-tantra (fols. 6a-8a) Sumati Samantabhadn Thang-lo-pa Shing-lo-pa Karnaripa Vajrap?ni matr-tanta and svapna (fols. 8a-12a) Dombi Heruka Lavapa Indrabh?ti prabhasvara (fol. 8 a) In ?, Mon-rtse-pa himself sets out the information contained in a once again: [16b.3] de nas mi thams cad kyis / te lo pas u rgyan nas mkha' 'gro ma la chos bsan nas grub pa thob zhes grags pa chen po byung te / de mi rnams na re / khyed kyi bla ma su yin dris pas / ti lo pa'i gsung gis / nga la mi yi bla ma med // nga'i bla ma thams cad mkhyen // byas pas [...] / klu sgrub tsarya la ba pa // skal ba bzang mo nga yi ni // bka' babs bzhi yi bla ma yin // zhes byas te / de yang slob dpon klu sgrub las sgyu lus kyi bka' babs // tsarya pa las rmi lam gyi bka' babs // slob dpon la ba pa las 'od gsal gyi bka' babs // skal ba bzang mo nas gtum mo'i bka' babs so // The apparent intention of gTsang-smyon He-ru-ka, the author of r\, was to complete the information obtained from Mar-pa in SDhU and a: [13b.3] mi rnams kyis khyed grub pa thob pa'i bla ma su la thug zhes 'drir byung pa la / nga la mi yi bla ma med // nga yi bla ma thams cad mkhyen // ces gsungs pas / mi rnams ma dad pa skyes pa las de ldog phyir bka' babs bzhi'i bla ma rten tshul stan te / tsarya klu sgrub la ba pa // kun tu bzang mo'i rnal 'byor ma // bka' babs bzhi'i bla ma yin // zhes gsungs pa'i don / nag po spyod pa las gtum mo dang rmi lam / klu sgrub las sgyu lus / la ba pa las 'od gsal / su ma ti kun tu bzang mo las 'pho ba dang bar do'i bka' babs pa'o // In 0 lHa-btsun closely complies with his guru: (A: 7b.5) [B: 1 lb. 1] mi rnams kyis khyed kyi grub pa thob pa'i bla ma su la thug zhes 'drir Ms. C C?ryapa N?g?rjuna Lavapa Subhagini svapna m?y?k?ya prabhasvara cand?li [9] 193 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions byung ba la / nga la mi'i bla ma med // nga yi (24) bla ma thams cad mkhyen // ces gsungs pas / mi rnams ma dad pa skyes pa las / de zlog (25) pa'i phyir bka' babs bzhi'i bla ma rten tshul stan (26) te / tsarya klu sgrub l? ba pa // kun tu bzang mo'i rnal 'byor ma // bka' babs bzhi'i bla ma yin // zhes gsungs pa'i don / nag po spy od pa la gtum mo dang rmi lam / klu sgrub la sgyu lus / la ba pa la 'od gsal / su ma ti kun tu bzang mo la 'pho ba dang bar do'i bka' babs pa'o // In t the other disciple of gTsang-smyon, dBang-phyug rGyal-mtshan, seems to reconcile the evident discrepancies between the information contained in SDhU, a, y, 8, r) and 9 on the one hand and ? and e on the other ? at least in terms of lineages. In fact he distinguishes between two lines of transmission: an ordinary line {thun-mongs kyi bka-babs) and an extraordinary line {thun-mongs-ma-yin-pai bka-babs): (A: 23a.5-24b.3) [B: 16a.l-16b.3] rje btsun ti lo pa la mi rnams (23b) kyis khyed grub pa thob pa'i bla ma su la thug zhes 'drir byung (29) ba la / nga la mi yi (30) bla ma med // nga yi (31) bla ma thams cad mkhyen // ces gsungs pas / mi rnams ma dad pa skyes pa las / de zlog phyir / bka' babs bzhi'i bla ma bsten (32) tshul bstan te / rje btsun ti lo pa'i bka' babs bzhi'i bla ma'i ngos 'dzin la / thun mongs kyi bka' babs bzhi ni (33) / gsang ba'i bdag po / sa (34) ra ha / lo hi pa / dha ri ka pa / lding gi pa rnams la phyag rgya chen po'i bka' babs / lding gi pa la rje btsun ti lo pas bka' gsan pa'i tshul bstan pa ni bka' babs dang po'o // byang chub sems dpa' bio gros rin chen / klu grub / ma tang gi rnams la pha rgyud kyi bka' babs / ma tang gi la rje btsun ti lo pas bka' gsan pa'i tshul bstan pa ni bka' babs gnyis pa'o // su ma ti / Mss. 7) and G C?ryapa (27) N?g?rjuna Lavapa Sumati Samantabhadri (28) cand?lT and svapna m?y?k?ya prabh?svara samkr?nti and antar?bhava (24) nga'i A. (25) bzlog B. (26) bstan B. (27) Alias Krsn?c?rya. (28) Alias Samantabhadri Yogini. (29) 'byungB. (30) mii A. (31) nga'i A. (32) bstan A. (33) na B. (34) / om. B. 194 [10] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions shing (35) lo pa / thang lo pa / ka rna ri pa rnams la ma rgyud kyi bka' babs / ka rna ri pa (24a) la (36) rje btsun ti lo pas bka' gsan pa'i tshul bstan pa ni bka' babs gsum pa'o // bhir wa pa (37) / dorn bhi pa (38) / bhi na sa / la ba pa / indra bho dhi (39) rnams la 'od gsal dang gnyis med rgyud kyi bka' babs / indra bho dhi (40) la rje btsun ti lo pas bka' gsan pa'i tshul bstan pa ni bka' babs bzhi pa'o // thun mongs ma yin pa'i bka' babs bzhi ni / rje btsun ti lo pas nag po spyod pa la gtum mo dang (41) rmi lam (42) gyi (43) bka' gsan pa'i tshul bstan pa ni bka' babs dang po'o // [16b] klu grub la sgyu lus dang pha rgyud kyi bka' gsan pa'i tshul bstan pa ni bka' babs gnyis pa'o // la ba pa la 'od gsal dang (44) gnyis med rgyud kyi bka' gsan pa'i tshul bstan pa ni (45) bka' babs gsum pa'o // su ma ti (46) kun tu (24b) bzang mo la ma rgyud dang 'pho ba bar do'i bka' gsan pa'i tshul bstan pa ni bka' babs bzhi pa'o // rje btsun ti lo pas / tsarya klu grub la ba pa // kun tu bzang mo'i (47) rnal 'byor ma // bka' babs bzhi'i bla ma yin // ces gsungs so // Ms. i Thun-mongs-kyi bka-babs Vajrapani Saraha Luipa D?rikapa Dengipa mahamudra Ratnamati N?g?rjuna M?tangipa Sumati Samantabhadri Shing-lo-pa Thang-lo-pa Karnaripa matr-tantra (35) / om. B. (36) ka rna ri pa {24a) rnams la ma rgyud kyi bka babs / ka rna ri pa la A. (37) bir wa pa A. (38) do bhi pa A. (39) indra bho dhi A, inta bho dhi B. (40) indra bho dhi A, inta bho dhi B. (41) dang I B. (42) smin lam B. (43) kyi A. {44) dang I A. (45) ni I B. (46) ti I A B. (47) po'i A, mo B. [11] 195 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Vir?pa (Bhir-wa-pa) Dobi Heruka Bhi-na-sa Lavapa Indrabh?ti advaita-tantra and prabh?svara Thun-mongs-ma-yin-pai bka-babs C?ryapa cand?li and svapna N?g?rjuna m?y?k?ya and pitr-tantra Lavapa prabh?svara and advaita-tantra Sumati Samantabhadri samkr?nti, antar?bhava and m?tr-tantra In x Kun-dga'-rin-chen links Tilopa with N?g?rjuna, C?ryapa, Lavapa and Subhagini and goes on to reconstruct the lineages (48): [3a. 1] klu sgrub tsarya la ba pa // skal ba bzang mo nga'i ni // bka' babs bzhi'i bla ma yin // zhes gsungs pas / dang po ni / rdo rje 'chang gis in dra bho ti / klu'i rnal 'byor ma / des bi su ka pa / sa ra ha / klu sgrub / ma tang ki las pha rgyud gsang ba 'dus pa / de'i rdzogs rims / rim Inga dmar khrid / gdan bzhi'i rgyud man ngag dang bcas pa / grong 'jug rnams te bka' babs dang po'o // rdo rje 'chang / ye shes kyi mkha' 'gro ma tsarya pa la rgyu 'phrul chen mo 'i rdzogs rims sgyu ma gsum rgyud sogs / sgyu lus kyi skor rnams gsan te / bka' babs gnyis pa'o // rdo rje 'chang / phyag na rdo rje / dorn bhi pa / bhi na badzra / zla ba pa la rgyud sde mtha' dag gi dgongs pa'i don / 'od gsal gtso bor gyur pa'i rdzogs rims sra ba'i skor rnams gsan te / bka' babs gsum pa'o // rdo rje 'chang / phyag na rdo rje / slob dpon yan lag med pa'i rdo rje / padma badzra / mkha' 'gro ma skal ba bzang mo / de las dpal dgyes pa rdo rje'i rtsa bshad kyi rgyud rnams dang / de las brten pa'i gtum mo gtso gyur gyis gdams pa chos drug la sogs gsan pa ni / bka' babs bzhi pa'i rgyud rims so // Ms. x Vajradhara Jn?nad?kini C?ryapa Mah?m?y? and m?y?k?ya Vajradhara Indrabh?ti N?gayogini (Klu'i rnal-'byor-ma) Visukalpa (Bi-su-ka-pa) Saraha N?g?rjuna (48) For similar reconstruction cf. EOB, under 'Bkah-brgyud-pa'. 196 [12] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions Matangipa Guhyasamaja, Pancakrama (49), Catuhpitha and samkr?nti Vajradhara Vajrap?ni Dombi Heruka Bhi-na-badzra Lavapa 'several' tantras and prabh?svara Vajradhara Vajrap?ni Anaiigavajra (Yan-lag-med-pa'i rdo-rje) Padmavajra Subhagini Hevajra and cand?li In conclusion, if we accept the names as attested in the Saddharmopadesa lessons, the association between the gurus of the four bka-babs with the six dharmas (when it occurs) suggests the following order of concordance: cand?li m?y?k?ya svapna prabh?svara antar?bhava samkr?nti SDhU C?ryapa N?g?rjuna Lavapa N?g?rjuna Sukhasiddhi Sukhasiddhi Sukhasiddhi C?ryapa N?g?rjuna N?g?rjuna C?ryapa Lavapa N?g?rjuna Ti, 0, t x C?ryapa Sukhasiddhi N?g?rjuna C?ryapa C?ryapa Lavapa Lavapa Sukhasiddhi Sukhasiddhi Sukhasiddhi Sukhasiddhi N?g?rjuna The order immediately prompts a number of reflections. If we may reasonably assume some proportion between the reliability of information and its closeness to the original fount, then the earliest and thus most authoritative sources should be the SDhU and a. The trouble is that contradictions are already present here; indeed, the discrepancies among more recent sources seem to derive from the inconsistencies in these two (with the exception of x). This is all the more disconcerting when we consider that both should be connected with the figure of Mar-pa ? in one case as co-translator (50) (SDhU), in the other as author (3l) (a). Common sense suggests (49) Rim-lngay although Kun-dga'-rin-chen actually cites the title of a work by Bu-ston: Rim-lnga dmar-khrid. (50) Colophon to SDhU: grub pai mal 'by or dbang phyug tilli pat zhabs kyi zhal snga nas mdzad pa rdzogs so 1/ rgya gar gyi mkhas pa n? ro pandi ta dang / mar pa Iho brag pa chos kyi bio gros kyis kha che'i gnas puspa ha rir bsgyur bao. (51) Colophon to a: dpal gro bo lung di dgon par / sras mdo sde'i don du yi ger bkod pa rdzogs so. [13] 197 This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions two possible solutions: either, for reasons unknown to us, Mar-pa altered the information he had translated in the SDhU when he came to write a, or at least one of the two colophons is inaccurate and the co-translator of the SDhU and the author of a are not in fact the same person. In either case, although we are still nowhere near any final certainties, the fact that the SDhU is also connected with the names of N?ropa and Tilopa himself makes it just that much more reliable. REFERENCES Deb-ther sngon-po = Roerich, G.N. (1949) The Blue Annals. Calcutta (Delhi 1979). Dowman, K. (1985) Masters of Mah?mudr?. Songs and Histories of the Eighty-Four Buddhist Siddhas. New York. EOB = Fa-tsun (1971) Bkah-brgyud-pa (sect). Encyclopaedia of Buddhism. III, 1, pp. 137-45. Ceylon. rGya-gar chos-'byung = Lama Chimpa & A. Chattopadhyaya (1970) T?ran?tha's History of Buddhism in India. Simla (Calcutta 1980). bKa'-babs bdun-ldan = Templeman, D. (1983) T?ran?tha's bKa'-babs-bdun-ldan. The Seven Instruction Lineages by Jo-nang-T?ran?tha. Dharamsala. Life of Krsn?c?rya/K?nha = Templeman, D. (1989) T?ran?tha's Life of Krsn?c?rya/K?nha. Dharamsala. N?land? Translation Committee (1986) The Life ofMarpa the Translator. Seeing Accomplishes All by Tsang Ny?n Heruka. Boston. Naudou, J. (1968) Les Bouddhistes Kasmtriens au Moyen Age. Paris (English edition: Delhi 1980). Shahidullah, M. (1928) Les chants mystiques de K?nha et de Saraha. Les Doh?-kosa (en apabhramsa, avec les versions tibetaines) et les Cary? [en vieux-bengali). Paris. Snellgrove, D.L. (1959) The Hevajra Tantra. London. Tagare, G.V. (1948) Historical Grammar of Apabhramsa. Poona (Delhi 1987). Tucci, G. (1930) Animadversiones Indicae, I-VIL Journal and Proceedings of the Asiatic Society of Bengal, XXVI, pp. 125-60 (repr. in Opera Minora, Roma 1971). Tucci, G. (1940) The Travels of Tibetan Pilgrims in the Swat Valley. Calcutta (in Opera Minora, Roma 1971). Tucci, G. (1949) Tibetan Painted Scrolls. Roma. 198 [14] This content downloaded from 202.112.119.211 on Sat, 10 May 2014 02:41:23 AM All use subject to JSTOR Terms and Conditions
Patrul Rinpoche, Thinley Norbu The Practice of The Essence of The Sublime Heart Jewel, View, Meditation and Action The Propitious Speech From The Beginning, Middle and End 1984 PDF