Atiśa&#39;s Teachings on Mahāmudrā

James Apple

Mahāmudrā (translated as Great Seal) is an important and polysemous concept in the history of Indian and Tibetan forms of Buddhism. The term and its associated practices gain great significance in esoteric forms of Indian Buddhism from the ninth century onward. In Tibet, the theory and practice of Mahāmudrā, although known to most forms of Tibetan Buddhism, came to be predominantly practiced among bKa’ brgyud (hereafter, Kagyu) affiliated lineages. Modern and traditional understanding of the history and practice of Mahāmudrā is based on Kagyu practice manuals, histories, and ritual liturgical works. In these materials, Mahāmudrā is primarily associated with Indian figures such as Saraha, Tilopa (10th c.), and Nāropa (d. 1042), and Tibetan Buddhist figures such as Mar pa lo tså ba chos kyi blo gros (1012– 97 CE), Milarepa (mi la ras pa, 1040–1123 CE), and Gampopa (sgam po pa bsod nams rin chen, 1079–1153 CE). This paper examines the Mahāmudrā teachings of Atiśa Dīpaṃkaraśrījñāna (982-1054 CE) and his early bKa’ gdams pa (hereafter, Kadampa) followers based on previously unstudied canonical documents and manuscripts recently published in Tibet.

Atißa’s Teachings on Mahåmudrå James B. Apple ∗ Introduction Mahåmudrå (translated as Great Seal) is an important and polysemous concept in the history of Indian and Tibetan forms of Buddhism. The term and its associated practices gain great significance in esoteric forms of Indian Buddhism from the ninth century onward. In Tibet, the theory and practice of Mahåmudrå, although known to most forms of Tibetan Buddhism, came to be predominantly practiced among bKa’ brgyud (hereafter, Kagyu) affiliated lineages. Modern and traditional understanding of the history and practice of Mahåmudrå is based on Kagyu practice manuals, histories, and ritual liturgical works. In these materials, Mahåmudrå is primarily associated with Indian figures such as Saraha, Tilopa (10th c.), and Nåropa (d. 1042), and Tibetan Buddhist figures such as Mar pa lo tså ba chos kyi blo gros (1012– 97 CE), Milarepa (mi la ras pa, 1040–1123 CE), and Gampopa (sgam po pa bsod nams rin chen, 1079–1153 CE). This paper examines the Mahåmudrå teachings of Atißa D¥paµkaraßr¥jñåna (982-1054 CE) and his early bKa’ gdams pa (hereafter, Kadampa) followers based on previously unstudied canonical documents and manuscripts recently published in Tibet. Atißa’s teaching on Mahåmudrå is not well known in modern scholarship and only sporadically recorded in traditional Tibetan histories. When teloscoping back to think about Atißa’s thought in its historical context, one must be careful not to read into his work later developments in the history of Indo-Tibetan Buddhism, such as the Svåtantrika/Pråsa∫gika division in ∗ Department of Classics and Religion, University of Calgary, 2500 University Drive NW, Calgary, Alberta, Canada T2N 1N4. Email : <jbapple@ucalgary.ca> 2 The Indian International Journal of Buddhist Studies 18, 2017 Madhyamaka thought and practice, the gzhan stong/rang stong debates, Rnying ma/Gsar ma divisions of esoteric Buddhist literature, 1 and, in this instance, imputations about the classifications of Mahåmudrå, e.g., into so-called “sËtra” and “tantric” based Mahåmudrå.2 Another problem with investigating the historical conditions of Atißa’s Mahåmudrå teachings is that most, if not all, Kagyu historical records are politicized from the very beginning of Kagyu narratives of these teachings. Along these lines, a number of histories, both traditional and modern, record a narrative from Kagyu sources that Maitr¥pa, a major figure in Kagyu Mahåmudrå teachings, taught Mahåmudrå to Atißa. However, as illustrated below, Atißa received Mahåmudrå instructions from Doµbiheruka in a lineage stemming from Tilopa, and his exegesis of Mahåmudrå-related thought and practices reflects influence from his institutional environment of Vikramaß¥la monastery. In this article I will approach the evidence of Atißa’s statements or teaching about Mahåmudrå, as far as possible, in a chronological fashion. The available historical and textual resources provide evidence for a general chronology of when and where Atißa gave specific teachings related to the Great Seal. As illustrated in several sources below, Atißa gave different instructions related to Mahåmudrå based on the cultural circumstances of where he was teaching and who was his audience. In brief, I suggest that the style and content of Atißa’s teachings in India differ from those of the teachings he gave in Tibet, and likewise that the specificity of his teaching was directed toward the capacity or ability of his students. Although these constraints of circumstance influenced the form and content of his teachings, such conditions enabled Atißa to adjust his teachings in a creative manner that would greatly influence the known history of thought and practice of Mahåmudrå in Tibet, particularly in Kagyu traditions after Gampopa. Atißa received tantric teachings as a yogin in his youth and later while an ordained scholar-monk. The Kadampa biographies of his life mention that at the age of twenty-two he received consecration into the practice of Hevajra under the master 1 2 The Bka’ gdams/ Bka’ rgyud cycle of lam rim texts discussed below cites the Guhyagarbha tantra, a controversial text in Tibetan history, usually associated with Rnying ma traditions. On so-called “sËtra” (mdo lugs) and “tantric” (sngags lugs) Mahåmudrå see Mathes 2006. Atiśa’s Teachings on Mahāmudrā 3 Råhulagupta and received the secret name Jñånaguhyavajra (ye shes gsang ba’i rdo rje). He is said to have received instructions in all father and mother tantras (Eimer 1979: 77; Chattopadhyaya 1967: 407). As outlined in the early biographies, Atißa held a number of tantric lineages of teachings (Eimer 1979:10-15). An early biographical poem attributed to his long-serving translator and disciple, Naktso Lotsåwa Tsültrim Gyalwa (Nag tsho lo tså ba tshul khrims rgyal, 1011–1064 CE), mentions that Atißa had visions of four tutelary deities: Hevajra, Trisamayaråja, Avalokiteßvara, and Tårå (Eimer 2003: 26). Other biographies list two additional deities, Ócåla and Cakrasaµvara. One biography states that when asked by Rongpa Gargewa (Rong pa ’gar dge ba) who his principal deity was, Atißa replied Cakrasaµvara, and when asked by Nakso he replied Hevajra (Eimer 1979: 4). The biographies also record that Atißa “received special instructions for attaining the achievement of the Great Seal through relying on the Guhyasamåja[tantra].” 3 The Kadampa biographical sources represent Atißa as receiving a great number of esoteric Buddhist teachings on the Great Seal. Along these lines, historical and manuscript evidence demonstrate that while traveling in Nepal and Tibet Atißa had with him a small collection of Sanskrit manuscripts, which included such esoteric works as the Guhyasamåjatantra, K®Σ˜ayamåritantra, and the Hevajrapañjikå, among others (see van der Kuijp and McKeown 2013, Kano 2016). In brief, the historical and textual evidence indicates that Atißa was an advanced master of esoteric Buddhist thought and practice.4 Atißa’s Abhisamayavibha∫ga One of Atißa’s earliest discussions on the Great Seal is in his Abhisamayavibha∫ga. In this work Atißa provides an analysis of 3 Eimer 1979: 41:...gsang ba ’dus pa la brten pas phyag rgya chen po’i dngos grub thob pa’i man ngag... 4 The recent careless suggestion by van der Kuijp (2013: lxxii-lxxiii) that we should be “disinclined” to regard Atiśa as “a great pa˜∂ita” based on Atiśa’s haphazard listing of Yogåcåra scholars in his Ratnakara˜∂odgha†amadhyamakopadeśa (hereafter, Ratnakara˜∂odgha†a) represents a creative misreading of the evidence. Atiśa’s listing of scholars in this work is based on doxographic categorization and not relative chronology, as clearly indicated in the annotated translation (Apple 2010), and the Tibetan critical edition (Miyazaki 2007), both of which were overlooked by van der Kuijp. 4 The Indian International Journal of Buddhist Studies 18, 2017 the types of realization in the practice of Cakrasaµvara based upon the Cakrasaµvaråbhisamaya attributed to the Mahåsiddha LËipa.5 As Gray (2007:17) notes, Atißa provides an exegesis on the essential points from the Abhidånottara (nges brjod), Herukåbhyudaya, and Vajra∂åka explanatory tantras related to Cakrasaµvara, in which he outlines the “stages of the path of the essential meaning” (D 186a4, nges don lam gyi rim). In outlining these stages, Atißa mentions that a practitioner must receive the four consecrations (186b4), cultivate the four divine abodes, and focus on the nonduality of compassion and emptiness, whereby through deity yoga, “shape and awareness, means and wisdom are unified in the mind of awakening” (187b5). Atißa then outlines meditating on all conventional dharmas as mere mind (188a7) and then realizing everything as emptiness (189a). The text then details creation stage visualization practices designed to transform one’s ordinary individual identity and reconstitute one’s identity as an esoteric Buddhist deity composed of clear light and mere appearance (D, fol. 186b-200b). 6 The final sections of Atißa’s work discuss the completion stage realizations with the application of objectiveless insight (dmigs pa med pa’i shes rab). He indicates that ultimate reality, the unconditioned, the reassurance that one is Vajradhara (rdo rje ’chang gi dbugs dbyung), and objectiveless insight are the objects of practice that indicate the unity of the non-dual Great Seal. Atißa also makes an equivalence between inconceivability and clear light (D 200b2), and that clear light is the same as nirvå˜a (D 200b3). However, based on the Vajra∂åka (see below), Atißa briefly suggests that one engaged in the the practice of non-duality does not merely dwell in only clear light (D 201a). Atißa then focuses on how the cultivation of the three types of wisdom are applied in this contemplative tradition of Cakrasaµvara (D 201b). Certainly a more complete study of this work is needed to unpack Atißa’s exegesis on the visualizations and contemplations necessary in the practice of Cakrasaµvara. But what is notable in this text is that the practice of Cakrasaµvara as outlined by Atißa is based on meditation and its correlative visualization processes in the cultivations of “deity 5 6 Atiśa was aware of three traditions (Caryåpåda, Vajragha˜†å, LËipa) related to the practice of Cakrasaµvara, as listed in his Ratnakara˜∂odgha†a (Apple 2010: 172). See Gray 2001 and Kano and Kawasaki 2014 on the creation stage practices in the Cakrasaµvara tradition followed by Atiśa. Atiśa’s Teachings on Mahāmudrā 5 purification” (devatåvißuddhi). In other words, in this esoteric Buddhist practice one engages in creation stage (skyed rim, utpattikrama) visualizations, followed by completion stage (rdzogs rim, niΣpannakrama) practices of dissolution, with the ultimate aim of attaining the unified state of the non-dual Great Seal (gnyis su med pa’i phyag rgya chen po zung ’jug). The Great Seal for Atißa in this work is therefore a state of non-duality gradually achieved through the mainstream esoteric practice structures of the creation stage followed by the completion stage. Texts on Vision and Meditation in the Completion Stage Another early teaching that Atißa composed in India related to the Great Seal, which was translated and transmitted to Tibetans before Atißa went to Tibet, is a set of three short texts that focus upon advanced esoteric Buddhist practices of Cakrasaµvara. These three works, entitled Lta sgom chung ngu (“small”), Lta sgom ’bring po (“middle”), and Lta sgom chen mo (“great”) appear to be brief lecture notes on the practice of the view (lta) and meditation (sgom) in esoteric Buddhism. The three texts have overlapping content in which points of exegesis are expanded in the longer works. The Lta sgom chung ngu praises Cakrasaµvara and indicates that it is for those who wish to integrate clear light (’od gsal, prabhåsvara) practices with the completion stages of Cakrasaµvara.7 This small text does not have a colophon. The Lta sgom ’bring po pays homage to Vajra∂åka and Órya Tårå, and mentions that the fine points of the innermost path of the Vajra will be briefly articulated. The colophon states that it was composed by the Indian scholar Pa˜∂ita D¥paµkaraßr¥jñåna.8 The Lta sgom chen mo has a colophon stating that Atißa composed the teaching after many requests from the Tibetan translator Rin chen bzang po (9581055 CE) and that is was later translated into Tibetan by Brtson ’grus seng ge.9 This colophon implies that the Lta sgom 7 8 9 lta sgom chung ngu, 619.22: dpal ’khor lo bde mchog la gus pas phyag ’tshal lo / / ’khor lo sdom pa’i rdzogs rim nyams su len par ’dod pa’i ’od gsal zung ’jug tu shes par bya ste /. lta sgom ’bring po, p. 628.5: rgya gar gyi mkhas pa pa˜∂i ta d¥ paµ ka ra shr¥ dznyå nas mdzad pa’i lta sgom ’bring po rdzogs so /. Note that Rin chen bzang po composed a Cakrasaµvaråbhisamaya based on Atiśa’s Vibha∫ga. See Kano and Kawasaki 2014. 6 The Indian International Journal of Buddhist Studies 18, 2017 chen mo, as well as the other two shorter works, were initially formulated and translated in India before ca. 1040 CE. This is because Brtson ’grus seng ge later passed away in Nepal when Atißa was travelling to Tibet (Chattopadhyaya 1967: 302; Apple 2010). As Rin chen bzang po studied in India from 975–988 CE (Tucci 1988:3-4), Atißa’s composition of these works and their subsequent translation into Tibetan took place between 988 and 1040 CE, most likely in the 1030s, when Atißa resided at Vikramaß¥la. 10 Along these lines, the Tibetan translation of the Lta sgom chen mo and its Indian citations do not match what is found in the Tanjur equivalents, suggesting pre-canonical early Kadampa readings in the manuscript. In brief, Atißa’s three Lta sgom works provide an exegesis on the view and meditation of clear light (’od gsal, prabhåsvara) to advanced students of the esoteric Buddhist path (e.g. Rinchen Zangpo) in a context centered on the Cakrasaµvara practice tradition. The Lta sgom chen mo, compared to the other two short works, expands the exegesis of the subject matter from merely focusing on the Cakrasaµvara cycle when it states that the work contains “the condensed special instructions on the essence of all sËtras, tantras, and technical digests, like a wish-fulfilling jewel...” 11 However, toward the end of the Lta sgom chen mo, Atißa clarifies the specific subject matter of the treatise, writing, “the four letters [i.e., ßr¥ He Ru Ka] in the meaning of the title— applied to the generation stage, applied to the completion stage, applied to the four [Buddha] bodies of the result—indicates the great view and meditation of the completion stage.”12 A focus on the four letters (akΣaracatuΣ†a) in esoteric Buddhist discourse is quite often found in works affiliated with Hevajra or Cakrasaµvara but, as indicated in the passage translated below, Atißa presents an eclectic esoteric exegesis that includes in his 10 11 12 As noted by Gray (2007: 21–23), a tradition of monastic exegesis on the Cakrasaµvara existed at Vikramaś¥la for several decades before Atiśa, as five Indian authors among the eleven extant Indian commentaries resided at this monastery. Lta sgom chen mo, p. 628: mdo rgyud dang bstan chos thams cad kyi snying po bsdus pa man ngag yid bzhin nor bu lta bu ... Lta sgom chen mo, p. 642: de bzhin du mtshan don gyi yi ge bzhi po de bskyed rim du sbyar ba dang / rdzogs rim dang sbyar ba dang / ’bras bu ’i sku bzhi dang sbyar bas ni / rdzogs pa’i rim pa lta sgom chen mo bstan no / Atiśa’s Teachings on Mahāmudrā 7 discussion the Prajñåpåramitå and Guhyasamåja, among other works. Atißa’s commentarial approach—to explain his view through interpreting a variety of originally independent teachings and works in a unified manner—has precedent in the tenth-century master Vajrapå˜i,13 who stated that “a tantra has to be understood on the basis of another tantra” (tantraµ tantråntare˜a boddhavyam, Sferra 2000: 43-44). In relation to exegetical precedents, Atißa’s exegesis most likely represents a tradition of Cakrasaµvara theory and practice at Vikramaß¥la based on the commentarial lineage held there. The Lta sgom chen mo outlines a number of cultivations and instructions that are often found in the works of Atißa. After outlining the places to practice in solitude and when to partake of food (p. 629), the text provides instuctions on cultivating extraordinary compassion for mother-like sentient beings (p. 630; Cf. Ratnakara˜∂odgha†a [Apple 2010: 123-24), then cultivating the understanding that all things are ultimately the mind, and realizing that “the luminous suchness of the mind of all beings and one’s own mind-as-such are not different, nor different from the compassionate omniscience of a Tathågata.” This section ends with instructions on realizing that “all things are the unique Dharmakåya of great bliss.” The Lta sgom chen mo then provides an exegesis on the view and meditation of clear light (’od gsal, prabhåsvara). Atißa’s exegesis of the view in the Lta sgom chen mo is the most extensive that I have found in his works on esoteric Buddhist practice. I provide a selected excerpt from this work in order to illustrate several important facets of Atißa’s view of esoteric Buddhist practice and his understanding of the Great Seal. In its section on the view in the uncommon path (633.20-635.15), the Lta sgom chen mo distinguishes between the view of the worldly mind (’jig rten pa’i sems kyis lta ba), the view with the eye of insight (shes rab kyi mig gis lta ba), and the view with the correct mind (yang dag pa’i yid kyis lta ba). In regards to the eye of insight, Atißa states: The view with the eye of insight has two [divisions]: seeing 13 Note that the tenth-century master Vajrapå˜i, author of the Laghutantra†¥kå (Cicuzza 2001), differs from the eleventh-century disciple of Advayavajra (Tatz 1994). 8 The Indian International Journal of Buddhist Studies 18, 2017 the nature of what does not exist and seeing the nature of what exists. Whatever existence of the threefold world appears in the perspective of one with narrow vision,14 that does not exist, and all the conceptualizations of graspable objects and grasping subjects, such as the appearances of the one hundred and sixty worldly minds and so forth, are seen to be not at all established, like a sky-flower and so forth. Therefore, all conceptualization without exception is a great stain to be washed. One should realize the equivalence of sky-flowers and mundane existence. Those with eye disease say they see hairs in the space [before them]. There is no difference between those with eye disease and transmigrating beings. Thus, the threefold mundane existence is equivalent to a sky-flower.15 In this section Atißa clearly states that appearances based on conceptuality do not exist and that mundane existence is equivalent to a sky-flower. Similar statements are made in his Caryåg¥ti (Sherburne 2000: 408-409) and his Vajråsana-vajrag¥tiv®tti (D212b3–5). Atißa also notes that these appearances are based on one hundred and sixty worldly minds (’jig rten pa’i sems brgya drug cu).This classification of one hundred and sixty worldly minds, and their listing, is found in the Mahå-vairocanåbhisaµbodhi, which 14 The Sanskrit equivalents for tshu rol thong ba are arvågdarśana, arvågd®ś, or aparadarśana. As noted by Keira (2004: 94), Kamalaś¥la explains in his Tattvasaµgrahapañjikå that people of narrow vision (tshu rol thong ba) have three types of direct perception—sense cognition (indriyajñånam), mental [cognition] (månasaµ), and reflexive cognition (åtmasaµvedana), but such people do not have yogipratyakΣa, which directly understands emptiness (śËnyatå). Atiśa repeatedly mentions in his works that the direct perception and inferences of those with narrow vision cannot understand the two realities nor cognize emptiness. 15 Lta sgom chen mo (p. 633.23–634): shes rab kyis mig gis lta ba la gnyis ste / med pa’i rang bzhin mthong ba dang / yod pa’i rang bzhin mthong ba’o / / med pa’i tshul rol mthong ba’i ngo la snang ba ji srid pa gsum dang / cir snang ’jig rten pa’i sems brgya drug cu la sogs pa bzung ba na dang / ’dzin [633.25] [634.1] pa’i rnam par rtog pa thams cad nam mkha’i me tog la sogs pa ltar / gang yang ma grub par mthong ba’o/ de phyir ma lus rnam par rtog pa yi / / dri ma chen po ’khru ba ni / / nam mkha’ dang ni me tog dang / / srid pa mnyam par rtogs pa’o / / zhes dang / rab rib can gyis nam kha’ la / / skra shad zla ba mthong ba dang / / rab rib dang ni ’gro ba kun / khyad par yod pa ma yin no / / zhes srid pa gsum po nam mkha’i me tog dang / mnyam zhes pa dang /... Atiśa’s Teachings on Mahāmudrā 9 Atißa cites below.16 This points toward an exegesis stemming from Buddhajñåna, a major commentator on this text and the first preceptor of Vajrayåna at Vikramaß¥la (Sanderson 2009: 93). The ocular analogy, likening “diseased eyes seeing hair” to how mundane reality is perceived from the perspective of ignorance, is found throughout Atißa’s works on Madhyamaka.17 Atißa then states that what exists is the nature of the coemergent mind (lhan cig skyes pa’i sems kyi rang bzhin), which is clear light, suchness, and known as the Great Seal: Seeing the nature of what exists has three [divisions]: seeing the original nature of the basis, seeing the virtuous qualities of the supported, and seeing those two in union. 18 When construed through seeing the original nature of the basis, it is the nature that is the co-emergent mind. It is luminous, without appearance, a pure appearance, like the center of pure space. There is not any inherent nature whatsoever. Specifically because of that, it is unconditioned, clear, transparent, and pure. Furthermore, the clarity is like a lamp, the transparencey is like calm water, and the purity is the like the center of pure space. Moreover, the character of the mind is unutterable, inconceivable, inexpressible, unproduced, unceasing, the character of the essence of space, the character to be known by oneself and an object of superior gnosis. Therefore, “it is not the object of speculative logic. This gnosis is individually known self-cognizing awareness.”19 Just that is also stated in the Vairocanåbhisaµbodhitantra: “What is the mind of awakening? That mind is naturally pure. It is not observable internally, externally or in between. It does not have color, shape, appearance, or 16 Note that another esoteric Buddhist system utilizing one hundred and sixty are the prototypes (prak®ti) of the subtle mind that cover the clear light of the mind found in the Guhyasamåja tradition of Någårjuna and Óryadeva. 17 See Apple (2013, 2015, 2016, forthcoming). The Vajråsanavajrag¥tiv®tti (D 212b4) clarifies that the basis is clear light and that the support of the basis is uncontaminated virtuous qualities: yod pa’i rang bzhin mthong ba la gnyis te rten ’od gsal dang / brten pa zag med kyi yon tan mthong ba’o /. 18 19 La∫kåvatårasËtra 10.163ab (Nanjio 1923): pratyåtmavedyayånaµ me tårkikå˜åmagocaram /. The Shes bya kun khyab mdzod states: lang gshegs las / / so so rang rig ye shes ni / / rtog ge rnams kyi spyod yul min /. 10 The Indian International Journal of Buddhist Studies 18, 2017 darkness. It is not male or female. It is neither neuter nor androgynous. That mind does not reside in the three realms. It does not reside in the aggregates, elements, or sense media. Why is that? That mind has the characteristic of space. Therefore, it is bereft of all conceptualization and non-conceptualization. In this way, that which is the nature of space is the nature of the mind. That which is the nature of mind is the mind of awakening. Therefore, mind, space, realms, and the mind of awakening are without duality and not divided” (Mahåvairocanåbhisaµbodhitantra (Hodge 2003: 57). Also, from a sËtra, “That mind is not mind, the nature of mind is clear light.”20 Further, from the Hevajra, “Except for the purity of self-awareness, there is not release from the purity of another.” 21 The Ír¥jñånasiddhi also states, “Free from any shape, free from coming and going, not agitated by any wind, not burned by any fire, not fluctuating with water, not cut by a sharp weapon with great effort, just as space does not abide, is pervasive, and is free from characteristics—this ultimate, suchness is the unsurpassable diamond gnosis. It is called ‘Samantabhadra.’ It is also called “Mahåmudrå.”22 20 AΣ†asåhasrikå, p. 3: taccittam acittam / prak®tiś cittasya prabhåsvarå /. Cf. Ratnakara˜∂odgha†a-madhyamakopadeśa (Apple 2010: 128). 21 Cf. Hevajra Tantra, Part I, ch. ix, verse 3ab (Snellgrove 2011: 33): Tib. rang rig bdag nyid dag pa nyid / / dag pa gzhan gyis rnam grol min // Skt. svasaµvedyåtmikå śuddhir nånaśuddhyå vimucyate/ (Eng, p. 79): “Their purification consists in self-experience, and by not other means of purification may one be released.” Jñånasiddhi (1987: 97): //45// sarvajño varado våd¥ var˜asaµsthåne(kaµ) vinå/ gatågativinirmukto acålyaḥ sarvavåyubhiḥ // 46 // dahyate någniskandhena plåvyate na jalena ca/ bhidyate nahi śastre˜a t¥kΣ˜enåpi prayatnataḥ // 47 // apratiΣ†aµ yathåkåśaµ vyåpi lakΣa˜avarjitam/ idaµ tat paramaµ tattvaµ vajrajñånamanuttaram// 48 // khyåtå samantabhadreti mahåmudrå ca saµjñitå/ [dharmakåyamidaµ jñeyamådarśajñånamityapi // ]; (1987: 144) Tib. // 45 // kun mkhyen mchog sbyin gsungs pa’o / / dbyibs kun dang ni rnam bral zhing / ’gro dang ’ong las rnam grol bdag / rlung kun gyis kyang bskyod mi nus // 46 // me yi pung pos mi tshig cing / / chu rnams kyis kyang g.yeng mi ’gyur / / rab tu ’bad pas mtshon cha ni/ / rnon pos kyang ni chod mi ’gyur // 47 // ji ltar mi gnas nam mkha’ ni / / khyab cing mtshan nyid rnams dang bral / /’di ni don dam de nyid de / / rdo rje ye shes bla med yin // 48 // kun tu bzang po zhes bshad cing / / phyag rgya chen 22 Atiśa’s Teachings on Mahāmudrā 11 Further, the Cakrasaµvara states, “Mind, the delight of the supreme secret, is known as the Universal Nature.” 23 That which is the secret is the co-emergent clear light. Further, it is a secret, as it is an object that is not manifest and hidden; delight in the object of superior gnosis; the nature that pervades everywhere; permanently established perpetually throughout the three times. The seventeenth chapter of the Guhyasamåja states, Since the inherent nature of things is clear light, pure from the beginning and non-conceptual, sentient and living beings do not exist. As Buddhahood is pure from clear light itself, that called the awakening mind does not exist.24 One should look at such teachings. Further, “wholesome in the guise of letter E and ornamented in the middle with VAM” in this way it is called abiding in the clear light nature of the mind.25 It is called “the basis,” the “ultimate,” and the “realm of reality.” Therefore, whether Buddhas arise or do not arise, the real nature of things always abides. 26 In this way, when seeing with the eye of insight, “not seeing anything at all is seeing suchness.”27 po zhes kyang bya / [’di ni chos skur shes bya ste / / me long ye shes zhes kyang bya //]. Text in brackets not cited by Atiśa. 23 Canonical Cakrasaµvaratantra, verse 2cd, differs (Gray 2001: 592): Tib. gsang ba mchog gi dgyes pa na / / thams cad bdag nyid rtag tu bzhugs /. Skt. rahasye parame ramye sarvåtmani sadå sthitaḥ // 24 Verses not located. Hevajra II, 3.4 (Snellgrove 1959: 52) slightly differs: ekåråk®ti yad divyaµ madhye vaµkårabhËΣitaµ / ålayaḥ sarvasaukhyånåµ buddharatnakara˜∂akaµ / Translation (Mathes 2008: 95): “The divine reality, which has the form of the letter e, and is ornamented with the letter vaµ in its middle, is the basis of everything blissful, the box of the buddha-jewel.” See Apple (2016: 707) for Atiśa’s comments on the notion that whether buddhas arise or do not arise, the true nature of dharmas (or dharma, depending on the reading of the Tibetan,) remains as suchness. Lta sgom chen mo (p. 634.9–635.15): / yod pa’i rang bzhin mthong ba la gsum ste / rten rang [634.10] bzhin rnal ma mthong ba dang / brten pa de’i yon tan gyi chos mthong ba dang / de gnyis zung ’jug tu mthong ba’o / / rten rang bzhin rnal mthong ba’i dbang du byas nas / gang lhan cig skyes pa’i sems kyi rang bzhin / ’od gsal ba snang ba med cing / snang ba rnam par dag pa / nam mkha’ rnam par dag pa’i dkyil lta bu’o / / gang gi yang rang bzhin ma yin pa / / khyad par gang gis khyad par du ma byas pa / gsal ba 25 26 27 12 The Indian International Journal of Buddhist Studies 18, 2017 In this way, in its discussion related to Mahåmudrå, the Lta sgom chen mo places an emphasis on the vision of clear light, with citations from a variety of sËtras and tantras. Atißa’s exegesis accentuates the importance of the co-emergent mind as the hidden dang / dwangs pa dang / dag pa ste / de yang / gsal ba ni mar me lta bu / dwangs pa / ni chu ma rnyog pa lta bu’o / / dag pa ni nam mkha’ dag pa’i dkyil lta bu’o / / gzhan yang sems de’i mtshan nyid smrar med pa / bsam du med pa / brjod du med pa / / ma skyes pa / ma ’gag pa / nam mkha’i ngo bo nyid du gyur pa’i mtshan rang gis rig par bya ba dang / ye shes dam pa’i yul du gyur pa’i mtshan nyid do / / de’i phyir rtog ge rnams kyis yul ma yin pa / so so rang rig ye shes ’di zhes pa dang / de nyid rnam par snang mdzad byang chub pa’i rgyud las kyang / byang chub kyi sems de gang zhe na / sems de ni rang bzhin yongs su dag pa yin te / de ni nang dang / phyi rol dang / bar du yang mi dmigs so / / sems de ni de bzhin gshegs pas kyang mi gzigs so / / de kha dog dang dbyibs dang / snang ba dang mun pa ma yin / skyes pa dang bud med ma yin / ma ning dang mtshan gnyis pa ma yin no / / sems de ni khams gsum la mi gnas / phung po dang / khams dang / skye mched la mi gnas te / de ci’i phyir zhe na / sems de nam mkha’i mtshan nyid de / de’i phyir rtog pa dang rnam par mi rtog pa thams cad dang bral ba’o / / de bas na nam mkha’i rang bzhin gang yin pa de sems kyi rang bzhin no / / sems kyi rang bzhin gang yin pa de byang chub kyis sems te / de’i phyir sems dang nam mkha’ dang dbyings dang / byang chub kyi sems de ni gnyis su med cing gnyis su byar med do / / zhes [635.1] / gsungs pa dang / yang mdo las / sems de ni / sems mchis te / sems kyi rang bzhin ni ’od gsal ba’o / / zhes pa dang / yang he ba dzra las / rang rig dag pa ma gtogs pas / / dag pa gzhan gyi rnam mi grol / / zhes pa dang / dpal ye shes grub pa la kyang / dbyibs kun las kyang rnam grol zhing / / ’gro dang ’ong las rnam grol bdag / rgyud kun gyis kyang rnam mi spyod / / me’i phung po mi tshig bzhin / / chu rnams kyis kyang g.yo mi ’gyur / / rab tu ’bad pa’i mtshon chas ni / / rnon pos kyang ni chod mi ’gyur / / ci ltar mi rnams {em. gnas} nam mkha ’ni / khyab cing mtshan nyid rnams dang bral / / ’di ni don dam de nyid de / / rdo rje ye shes bla med yin / / kun tu bzang po zhes bshad cing / / phyag rgya chen po zhes kyang bya / / zhes gsungs pa dang / yang dpal ’khor lo sdom pa las / sems gsang mchog gi dgyes pa ni / / thams cad bdag nyid zhes pa ste/ gsang ba ni gang / lhan cig skyes pa’i ’od gsal ba ste / de yang mi mngon pa dang / sbas pa’i don gyis gsang ba’o / / ye shes dam pa’i yul pa las dgyes pa’o / / thams cad la khyab pas bdag nyid do / / dus gsum du rtag pas rtag tu bzhugs pa’o / // yang ’dus pa’i le’u bcu bdun pa las / chos rnams rang bzhin ’od gsal bas / bzod nas dag pas rtog pa med / / sems can med cing srog kyang med / / sangs rgyas ’od gsal nyid nas dag / byang chub sems med zhes bya ba la sogs pa gsungs pa de nyid du blta’ bar bya ’o / / yang e ’i cha byad bzang po la / / dbus su baM gyis brgyan pa ’o / / zhes de bas sems gyi rang bzhin ’od gsal ba de la gnas zhes bya / rten zhes bya don dam pa zhes bya / chos kyi [635.15] dbyings zhes bya ba ste / de’i phyir sangs rgyas byung kyang rung / ma byung yang rung ste / chos rnams kyis chos nyid ze / rtag tu gnas zhes bya ’o / / de ltar shes rab mig gis bltas pas / ci yang ma mthong ba de nyid la mthong ba zhes bya ’o / Atiśa’s Teachings on Mahāmudrā 13 nature of reality. As Gray (2005) has discussed, Atißa has inherited a mode of exegesis that emphasizes gnostic awareness, rather than ritualized sexual intercourse, as the secret of esoteric discourse. Atißa’s emended citations of the Cakrasaµvara and Hevajra, given above, demonstrate his emphasis on the clear light nature of the mind as the basis of his view. The text (636–37) later places emphasis on cultivating the wisdom of individual analysis (so sor rtogs pa’i shes rab), based on citations from the Vajra∂åka. The work concludes with a discussion on conduct that draws upon several excerpts from Mañjußr¥k¥rti’s VajrayånamËlåpatti†¥kå.28 The contemplative aspects of Atißa’s instructions on the view and meditation are substantiated based on selective citation of key explanatory tantras. Without doubt, Atißa’s system represents a fully domesticated esoteric contemplative tradition, emphasizing gnosis and vision that are internalized to an advanced degree. Atißa’s citation of the above works illustrates a sublimated contemplative tradition that he was trained in at Vikramaß¥la. Atißa must also have been aware of Jñånak¥rti’s discussion in the Tattvåvatåra of advanced students who gain the realization of Mahåmudrå through the contemplative practices of calm abiding (ßamatha) and special insight (vipaßyanå), as Atißa cited the Tattvåvatåra in his Bodhipathaprad¥papañjikå. Atißa may also been aware of his contemporary V¥ravajra (fl. 1010–1020), who equated Mahåmudrå with the dharmadhåtu, the attainment of which was realized through calm abiding (ßamatha) and special insight (vipaßyanå).29 28 On this work see Davidson (2002: 324–27). It was translated into Tibetan by Upadhaśr¥vajraś¥la and Atiśa’s disciple Brtson ’grus seng ge. 29 Yogin¥saµcåryanibandha-padårthaprakåśa-nåma* (D 144b5-7, P 166b5-7, N 156a2-5, gser bris ma 196b6-197a3): “The term ‘mahåyåna’ is accepted here as non-conceptual gnosis. The term ‘mudrå’ signifies dharmadhåtu, gnosis, and their non-duality which is the dharmakåya. By meditating on such the dharmakåya in the Mother tantras ... . From the extensive explanation, first dharmakåya is indicated, this is indicated by mahåmudrå and other expressions. Mahåmudrå is the dharmadhåtu. “All yogas” are what creates understanding, that is, calm abiding and special insight. There is not a more superior object than Mahåmudrå as the object [of calm abiding and special insight] (theg pa chen po zhes bya ba ni rnam par mi rtog pa’i ye shes te ’dir ’dod pas so / phyag rgya zhes bya ba ni chos kyi dbyings dang ye shes dang / gnyis su med de chos sku’o / /1 / rnal ’byor ma’i rgyud du chos sku de lta bu bsgom pas ’bras bu chos sku’i dngos grub ster bar byed pa de bshad par bya yis nyon zhes par sbyar ro / / rgyas bshad las 14 The Indian International Journal of Buddhist Studies 18, 2017 The Open Basket of Jewels Atißa’s Ratnakara˜∂odgha†amadhyamakopadeßa, 30 an extensive teaching that he composed in India and that was translated in India by his Tibetan disciples, only briefly alludes to the Great Seal at the end of the work, yet provides bits of contextual evidence for his understanding of esoteric Buddhist thought and practice. In general, this work provides an early record of Atißa’s extensive instructions on the Middle Way, in which he elaborates his lineage of teachers, the importance of the “mind of awakening” (bodhicitta), and the scriptural sources that influence his understanding of Madhyamaka and of esoteric thought and practice. In the Ratnakara˜∂odgha†a, Atißa places emphasis on the unity of the conventional and ultimate mind of awakening. He also discusses how the mind is without color, without form, by its own nature clear light, and unarising from the beginning. He clarifies that the wisdom of individual analysis (so sor rtog pa’i shes rab) itself also dissolves into clear light in meditation. He later briefly indicates that the gnosis that is achieved is great self-arisen gnosis (rang ’byung gi ye shes, svayaµbhËjñåna) that— according to the oral tradition of his teachers Guru AvadhËtipa and Guru Tåmradv¥pa— is equivalent to the dharmadhåtu. Atißa shows familiarity with the Noble tradition (årya) of the Guhyasamåja system as well, as he cites from Någårjuna’s Pañcakrama, Óryadeva’s Caryåmelåpakaprad¥pa, and Candrak¥rti’s Prad¥podyotana-†¥kå throughout the work. Atißa therefore displays a knowledge of the primary esoteric source texts on Mahåmudrå and encourages his audience to seek out instructions on this practice, but does not provide any further information in the Ratnakara˜∂odgha†a. At the end of the text (Apple 2010: 181–82), he briefly comments on the practice of secret mantra, outlining its superiority on the grounds that one is able to rapidly acquire stores of merit and wisdom through its practices, which are based on an dang po chos sku bstan pa ni / phyag rgya chen po zhes pa la sogs pas bstan te / phyag rgya chen po ni chos kyi dbyings so / / rnal ’byor kun zhes pa ni shes byed ni zhi gnas dang lhag mthong ngo / / de’i yul du phyag rgya chen po las lhag pa’i yul mchog gzhan med ces pa’o /. (1) P and N, gser bris ma reads: phyag rgya zhes bya ba ni chos kyi dbyings dang ye shes dang / gnyis su med de chos sku’o /; D reads: phyag rgya zhes bya ba ni chos kyi dbyings so / / de ltar na chos kyi dbyings dang ye shes pa gnyis su med de chos sku’o / / 30 See Apple 2010 for an annotated English translation. Atiśa’s Teachings on Mahāmudrā 15 appropriate consecration (abhiΣeka). Here (for reasons he later outlines in his Bodhipathaprad¥pa-pañjikå) Atißa prohibits the secret and wisdom-gnosis consecrations to celibate monks. Once a student receives consecration, they should focus on the samådhi of their chosen deity, mutter mantras, and keep the commitments (samaya). Atißa also states that a fully accomplished layperson (upåsaka) is not at fault if engaging in sexual intercourse on the esoteric Buddhist path. This ambiguous dichotomy between monastic and lay-person esoteric Buddhist practice is also found in Atißa’s Vajråsanavajrag¥ti (“The Diamond Song of the Diamond Seat”) and its commentary (v®tti). The Diamond Song of the Diamond Seat The Vajråsanavajrag¥ti is a diamond song (vajrag¥ti) of twenty-six verses that relates to the diamond seat (vajråsana), ostensibly the place in India, along the Nairañjanå river in presentday Bodh Gayå, where the Buddha attained awakening; metaphorically it is located in the individual who practices to reach union with ultimate reality. The verses of the Vajråsanavajrag¥ti play upon literal erotic sentiment and metaphoric gnostic realization, which induce the practitioner to achieve the non-dual unity of clear light and uncontaminated virtuous qualities, resulting in the Great Seal. This is well illustrated in the third verse, which states, “Endowed with the charming young woman, one quickly becomes accomplished, blissfully gathered together on the banks of the Nairañjanå river.”31 The commentary explains that the “charming young woman” (mdzes ma) is clear light, the co-emergent (sahaja), and that “endowed” means possessing uncontaminated good qualities (zag med kyi yon tan), and quickly accomplishing the unity of the two results in the attainment of the Great Seal.32 The commentary mentions that “gathering together” signifies either achieving the non-dual state through bringing together the vajra 31 32 Vajråsanavajrag¥ti, D 208a4-5, vs. 3a: / mdzes ma mchog ldan khyer nas rab tu myur bsgrubs pas / / nai ranydza na’i ’gram du bde bar ’jug pas ’dus / Vajråsanavajrag¥tiv®tti, D 210a6–7: mtshon bya’i bdag med ma de ni mdzes ma mchog ni ’od gsal dang sa ha dza’ / / ldan pa ni zag med kyi yon tan dang ldan pa’o / / de ltar de gnyis zung ’jug tu rab tu myur du bsgrubs pas ’bras bu ma hå mu dra ’thob ces bya’o / 16 The Indian International Journal of Buddhist Studies 18, 2017 and lotus, or bringing together the realm of reality and awareness.33 In brief, the commentary often explains the state of unity advocated in the diamond song in terms of gnostic realization through the unity of selflessness and clear light, or the introduction of wind-energies into the central channel through the method of an action seal (las kyi phyag rgya, karmamudrå; D, 211a3). Atißa does not explicitly state what type of method is viable for which type of practitioner, but judging from his other works, the monastic yogi aims for the gnostic realization while a lay person yogi relies on the method of an action seal. Either way, the aim is to realize the clear light co-emergent nature of the mind, which removes karma and mental afflictions that perpetuate the round of rebirth (D, 211b12). However, the yogi does not remain only in clear light realized by concentration and insight. To complete the stock of virtuous qualities, the maturation of sentient beings, and the purity of the buddhafield necessary in the state of Buddhahood, the yogi must engage in pure practices (D, 214b2), propelled by the mind of awakening (D, 212a7). In sum, the Vajråsanavajrag¥ti and its commentary (v®tti) outline a program of sahajayoga (sa ha dza’i rnal ’byor, D 214a2) to realize the resultant Great Seal (’bras bu ma hå mu dra, D 210a7). This profound teaching of Atißa’s requires further study and analysis. Atißa’s Stages of the Path to Awakening The final two texts that illustrate Atißa’s teaching on the Great Seal were taught in Tibet. Traditional Tibetan scholars refer to the fact that Atißa gave Great Seal teachings to his close disciples. However, these teachings are often mentioned in passing while discussing Gampopa, a figure of great importance in the Kagyu tradition, known especially for his teaching and practice of the Great Seal. I first provide several excerpts from traditional scholars that refer to Atißa’s teachings on the Great Seal, then follow these excerpts with a discussion and translation of new textual evidence. The great nonsectarian (ris med pa) master ’Jam mgon kong sprul Blo gros mtha’ yas (1813-1899), in his Encompassment of All 33 Vajråsanavajrag¥tiv®tti, D 210b1–2: ’dus pa ni gnyis te / rdo rje dang padma dang dbyings dang rigs pa ’dus pa’i tshul gyis bsgrub pa’o / Atiśa’s Teachings on Mahāmudrā 17 Knowledge (shes bya kun khyab), mentions Atißa’s teaching in passing while discussing Gampopa: It is said that Tagpo Rinpoche [i.e., Gampopa] gave rise to the realization of Mahåmudrå even in beginners who did not receive empowerment, which is the system of the påramitås. It primarily consists of the instructions that come from the Kadampas—the pith instructions of “The Second Armor of Mahåmudrå, Union with the Connate (phyag chen lhan cig skyes sbyor)” composed by Lord [Atißa] and this present system are alike in all aspects and even the progression of the four yogas [of Mahåmudrå] is clearly taught there. Thus, he guided most [of his students in a given] group through the stages of the path that come from the Kadam [tradition], where he guided the extraordinary ones through the path of means that comes from Lama Mila[repa]. What is meant [here] is the former [approach].”34 Kong sprul follows this statement with a citation from Karmapa Mi bskyod rdo rje (1507–1554), which is found in Mi bskyod rdo rje’s own work: The authentic power of mahåmudrå in the Kagyu, the lineage from the dharmakåya great Vajradhara to the great glorious Nåropa, is only attained by actualizing the example and authentic ultimate pristine awareness by means of the higher three supreme empowerments. The system of guidance in calm abiding and higher insight taught these days that is shared with the causal vehicle of the perfections comes from the lineage of the protector Atißa. It is the esoteric instruction of The Lamp for the Path to Enlightenment, renowned as Coemergent Union of the great Geshé Dromtönpa and Geshé Gönpawa. Lord Gampopa and the protector Pakmo Drupa have given this the name “The Co-emergent Yoga of Mahåmudrå” (phyag chen lhan cig skyes sbyor) just for the sake of those disciples in the degenerate age who would like 34 English translation Brunnhölzl 2011. Shes bya kun kyab (2002: 857.15–21): / dwags po rin po ches / / las dang po pas dbang bskur ma thob pa la’ang phyag rgya chen po’i rtogs pa skyes par mdzad pa ni pha rol tu phyin pa’i lugs ’di yin la / ’di ni gtso bo bka’ gdams pa las byung ba’i gdams pa ste / jo bos mdzad pa’i phyag chen lhan cig skyes sbyor go cha gnyis pa’i man ngag dang da lta’i lugs srol ’di rnam pa thams cad du mtshungs shing rnal ’byor bzhi rim yang der gsal bar bstan pa yin no / / de ltar yang tshogs pa phal mo che rnams bka’ gdams las byung ba’i lam rim gyis khrid / thun mong ma yin pa rnams bla ma mi la nas byung ba’i thabs lam gyis khrid par mdzad ces ’byung ba’i snga ma’i don no /... 18 The Indian International Journal of Buddhist Studies 18, 2017 a “really high” vehicle.”35 Both of these citations refer to two teachings Atißa gave on the Great Seal, one based on Atißa’s The Lamp for the Path to Enlightenment (byang chub lam gyi sgron ma, *bodhipathaprad¥pa, hereafter Lamp) and the other mentioned by Mi bskyod rdo rje as Co-emergent Union (lhan cig skyes sbyor). In the following sections, I will discuss and translate the teachings to which I think these scholars are referring. Atisa’s Lamp is a work of sixty-eight verses outlining the intergration of three forms of discipline, including the vows of the pratimokΣa, bodhisattva precepts, and precepts of the way of mantras, within Mahåyåna and Vajrayåna practices and cultivations. Written in response to questions from king Byang chub ’od in west Tibet around 1042 CE, Atißa’s Lamp became “one of the most influential of Indian texts received by Tibetans” and was “the model for mainstream Tibetan monastic Buddhist for the next nine hundred years” (Davidson 1995: 293). Atißa does not ostensively mention in the verses of this text any instruction related to the Great Seal or co-emergent wisdom. His commentary (pañjikå) on the Lamp for the Path to Awakening does briefly name a co-emergent type of wisdom at the beginning of his comments on the section regarding wisdom, but Atißa does not provide any further details on the topic in this work. The key to Mi bskyod rdo rje’s reference, and to a lesser extent Kong sprul’s, is the phrase “esoteric instruction” (man ngag). The teaching referred to here is not Atißa’s Lamp, but rather Atißa’s Stages of the Path to Awakening (byang chub lam gyi rim pa, *bodhipathakrama; hereafter, Stages), a previously unstudied but important work found among the recently published manuscript 35 Translation modified based on Harding 2009. Mi skyod rdo rje Gdams khrid man ngag gi rim pa ’chi med bdud rtsi’i ljon bzang, p. 279a2–5: / chos sku rdo rje ’chang chen nas brgyud pa’i dpal nå ro pa chen po’i bka’ brgyud kyi phyag rgya chen po’i dngos grub mtshan nyid pa ni mchog dbang gong ma gsum gyis dpe don gyi ye shes mtshan nyid pa mngon sum du ma gyur pa yod pa ma yin la / deng sang rgyu phar phyin theg pa dang thun mong ba’i zhi lhag gi khrid srol mgon po a ti sha nas brgyud pa byang chub lam gyi sgron ma’i man ngag [/] / dge ba’i bshes gnyen ston pa chen po dang / dge bshes dgon pa pa rnams kyi lhan cig skyes sbyor du grags pa / rje btsun sgam po pa dang / mgon po phag mo gru pas / snyigs ma’i gdul bya theg pa mtho mtho ma la dga’ ba’i ngor / phyag chen lhan cig skyes sbyor du ming btags par mdzad la /.... Atiśa’s Teachings on Mahāmudrā 19 facsimiles of the Collected Works of the Kadampas (bka’ gdams pa gsung ’bum, 2006–2015).36 Atißa’s Stages is virtually unknown to traditional and modern scholarship. The twenty-two folio work is contained within a larger one-hundred folio cursive script manuscript of twenty-six other minor works all devoted to aspects of the stages of the path (lam gyi rim) teachings. An annotation found on the first folio of Atißa’s Stages mentions that the work was composed by Atißa for the benefit of his student Dromtönpa. Atißa’s Lamp is around three folios in length, but the Stages is almost seven times as long. I am preparing a full annotated translation of the work, but for our purposes here, a verse summary of the subject matter of the Stages is outlined in an accompanying minor work entitled Condensed Summary of the Stages of the Path (Lam rim mdor bsdus pa). The Condensed Summary of the Stages of the Path states: With a basis in conduct, an [individual of small capacity] understands the difficulty of finding freedoms and favorable conditions, reflects upon death and impermanence, abandons laziness, eliminates wrong-doing, and practices virtue with effort. [The middling individual] recollects the sufferings of cyclic existence, eliminates the cause of that, afflictions and wrong-doing, observes subtle cause and effect for any activity, and concentrates upon the reality of selflessness. [The supreme individual] trains in love, compassion, and the mind of awakening, reflects that things are like illusion, and is mindful to recognize all entities as lacking inherent existence. When they practice the indivisibility of appearance and emptiness, marvelous and excellent results occur. Nourishing that aim, in solitude one gives up preoccupation with the notions of this life; when an individual in possession of four qualities practices, they attain the result.37 36 37 Note that another copy of the manuscript was published in the PL480 Library of Congress program in 1973 as Byang chub lam gyi rim pa, Writings of Lord Atiśa on the theory and practice of the Graduated Path. Leh, Ladakh: Thupten Tsering. See Tibetan Buddhist Resource Center (TBRC): W1KG506. Lam rim mdor bsdus pa: [63.7/ 22a7] ...*spyi’i* tshul khrim ci nus gzhis byas nas / *skye bu chung ba’i* dal ’byor rnyed dka’ chud mi gsan / mi rtag ’chi bsam le lo spang / sdig spang dge [64.12/ 22b1] la ’bad pas bsgrub / *skye bu ’bring* ’khor ba’i sdug bsngal dran byas te / de rgyu nyon mongs sdig pa spang / rgyu ’bras phra la spyod sgrub ci / bdag med 20 The Indian International Journal of Buddhist Studies 18, 2017 As this outline reveals, Atißa’s Stages instructs on subject matter found in later Kadampa texts and is clearly familiar to anyone with knowledge of the Gelukpa (dge lugs pa) stages of the path literature. What is important to note for our purposes here is the phrase “...practicing the indivisibility of appearance and emptiness....” The Condensed Summary is referring to the concluding section in Atißa’s Stages, where verse instructions on the practice of quiescience (ßamatha) and insight (vipaßyanå) are located. Rather than discussing Tantra as found in the Lamp, the instructions on insight in Atißa’s Stages focus on pointing out a non-conceptual direct vision of the emptiness of one’s own mind, the type of instruction that later Kagyupa scholars such as Gampopa and Pakmo Drupa will describe as Great Seal teachings. The following selection of excerpts from this section of Atißa’s Stages illustrates the guidance he gave to disciples of advanced spiritual capacity. Atißa’s Stages gives the following instructions on insight: All things of saµsåra and nirvå˜a are one’s own mind. For example, they are like a mirror, reflection, or echo. All is unmixed, the union of all transcends limited views. The essence [of one’s own mind] is luminous and naturally empty.38 It is from the beginning, innately pure, unconditioned, free from extremes, sameness, without acceptance or rejection of views. In this way, [55.3] the mind itself is established as the way of things, mind-as-such is pure like the sky. Whether the Victorious Ones of the three times teach it or not, whether sentient beings realize it or not, from the beginning [55.4] perfect gnosis is the dharmakåya, unfabricated, not taken up; 38 don la mnyam par bzhag / *skye bu mchog* byams dang snying rje byang sems sbyang / chos rnams sgyu ma lta bur bsam / dngos kun rang bzhin med [64.2/ 22b1] shes dran / snang stong dbyer med nyams blangs na / ’bras bu phun sum tshogs pa ’byung / de don bskyang phyir tshe ’di yi / ’du shes blos btang dben pa ru / chos bzhi ldan pa’i gang zag gis / nyams su blangs na ’bras bu thob /... Text between asterisks represents below line annotations. Interestingly, Gampopa has a text under this exact title in his collected works based on Kadampa teachings (see Jackson 1992: 101; Kragh 2015: 471, 473). Byang chub lam gyi rim pa (*bodhipathakrama): [55.1] : /’khor ’das chos kun rang gi sems yin te / dper na me long gzugs brnyan brag cha ltar / thams (ca)d ma ’dres kun ’dus phyogs mtha’ bral / ngo bo gsal zhing rang bzhin stong pa nyid / Atiśa’s Teachings on Mahāmudrā 21 from the beginning it is the mind of awakening. From the beginning it is stainless and pure; the afflictions and sufferings of cyclic existence are not at all established.39 Mind itself, from the beginning innately established, cannot be realized by the many [55.5] who deliberately seek out signs of it. Meditating without a view and free of activity, the result, not to be sought elsewhere, is established from the beginning. Whether through the condition of the spiritual teacher’s teaching or not, whether a yogi meditates or not, whether wise ones realize or not, the unconditioned mind-assuch is free from causal conditions.40 It is not permanent, and is free from the extremes of nihilism; it is without arising, cessation, sameness, difference, coming, or going. Pacified of the eight extremes of elaboration, is has the characteristic of the self-arisen mind of awakening.41 The union of the basis, the path, and the result is self-arisen, emptiness, the realm of reality, pure, unconditioned, naturally free from elaborations, with nothing at all established, as in empty space. The signs of entities are not established in that. It is the co-emergent way of things, the essence, the factor of clarity, without object, without conceptual thought, inherent translucent radiance, unceasing, appearing like the sun in a cloudless sky, the union of the unelaborated character of co-emergence, self-illuminating, 39 40 41 Byang chub lam gyi rim pa (*bodhipathakrama): ye nas rnam dag lhun grub ’dus ma byas / mtha’ bral mnyam nyid lta ba’i zhe ’dod med / de ltar [55.3] rang sems gnas lugs don la gzhag / sems nyid rnam dag nam mkha’ lta bu la / dus gsum rgyal bas gsung rung ma gsung rung / sems can rnams gyis rtogs rung ma rtogs rung / gdod [55.4] nas yang dag ye shes chos kyi sku *yin* / ma bcos ma bslang ye nas byang chub sems *yin* / ’dod nas dri med rnam dag ’khor ba yi / sdug bsngal nyon mongs cir yang grub pa med / :/ Byang chub lam gyi rim pa (*bodhipathakrama): sems nyid ye nas lhun gyis grub pa la / mtshan ma’i bya btsal mang [55.5] pos bsgrub tu med / lta ba med cing bsgom dang spyod pa bral / ’bras bu gzhan nas mi btsal ye nas grub / :/ bla ma’i rkyen gyis bstan rung ma bstan rung / rnal ’byor can gyis bsgom rung ma bsgom rung / shes rab ldan pas rtogs rung ma [55.6] rtogs rung / rgyu rkyen bral ba’i sems nyid ’dus ma byas *yin* / :/ Byang chub lam gyi rim pa (*bodhipathakrama): rtag pa ma yin chad pa’i mtha’ las grol / skye ’gag tha dad don gcig ’gro ’ong med / sprod pa’i mtha’ brgyad nye bar zhi ba ni / rang byung byang chub sems gyi mtshan nyid yin [55.7] :/ 22 The Indian International Journal of Buddhist Studies 18, 2017 the unceasing appearance of lucidity and awareness42 The mind itself, pure from the beginning, is the realm of reality (dharmadhåtu), pervading whatever entities appear. Even if, due to delusion, it does not directly appear, it is allpervading like sesame oil in sesames.43 As this excerpt from the Stages illustrates, Atißa’s instructions in private to his advanced students on quiescience (ßamatha) and insight (vipaßyanå) focus on pointing out the coemergent nature of one’s own mind, a nature equivalent to the realm of reality (dharmakåya). These instructions significantly differ from the analytical insight utilizing reasoning found in the Lamp for the Path to Awakening. Notable, as well, is the fact that in the Stages Atißa instructs the follower to maintain an undistracted mind (sems ma yengs) through cultivating mindfulness (dran pa) until one is established in the natural disposition of emptiness. A discussion of non-mentation (amanasikåra, yid la mi byed pa), practices affiliated with Atißa’s junior contemporary Maitripa (ca.1007–ca.1085), are not found in this work, nor in any of the works discussed in this article. The above reference by Mi bskyod rdo rje to esoteric instructions on the stages of the path must be a reference to Atißa’s Stages and its instructions pointing out the nature of the mind. The reference to sesames at end of the above citation from the Stages may reflect an association with Tilopa (aka Tillipa, Telopa) the “sesame-pounder,” who was one of the great adepts (mahåsiddha) in practice lineages affiliated with Mahåmudrå among Kagyu traditions. In both the lineage lists provided among the texts within the Stages, as well as the lineage list for the instructions on Co-emergent Union given below, the primary 42 43 Byang chub lam gyi rim pa (*bodhipathakrama): gnas *gzhi* mtshon *lam* ’bras bu’i *grub*zung du ’jug pa ni rang byung stong nyid chos dbyings rnam par dag / ’dus *ma* byas shing lhun grub sprod pa bral / cir yang ma grub nam mkha’ stong pa ’dra / de la dngos po’i mtshan ma rgyul ce med / lhan [58.2] skyes gnas lugs ngo bo gsal ba’i cha / yul med rtogs med rang gdangs ma ’gags pa / sprin med mkha’ la nyi shar ji bzhin gsal / lhan skyes mtshan nyid spros bral zung ’zug ni / gsal rig snang ba ma ’gags rang shar cir / Byang chub lam gyi rim pa (*bodhipathakrama): [58.4] sems nyid gdod nas dag pa chos kyi dbyings / dngos po ci snang kun la khyab pa de / rmongs pas dngos su snang bar ma gyur kyang / til dang til mar bzhin du khyab par gnas / Atiśa’s Teachings on Mahāmudrā 23 figure is Tilopa. The General Meaning of the Stages of the Path, a brief work found in the Stages manuscript, provides the only lineage list found in the whole Stages manuscript. This lineage of blessing mentions that the teachings come from Tilopa, Nåropa, and then Atißa. From Atißa the teachings went to Gönpawa Wangchuk Gyaltsen (dgon pa ba dbang phyug rgyal mtshan, 10161082), Gya Chakriwa (rgya lcags ri ba, eleventh century), then Gampopa, and then Pakmo Drupa (phag mo gru ba, 1110–1170 CE).44 This lineage closely replicates the lineage given in the final text of our survey for Atißa’s Mahåmudrå teaching, the Essential Condensed Summary on the Special Instructions of Co-emergent Union. Co-emergent Union (lhan cig skyes byor) The Essential Condensed Summary on the Special Instructions of Co-emergent Union (lhan cig skyes sbyor gyi gdam ngag mdor bsdus snying po; hereafter Co-emergent Union) is a brief compilation on Atißa’s oral instructions on co-emergent union (lhan cig skyes byor), or co-emergent yoga. The Dpal btsegs editors of Atißa’s Collected Works (jo bo rje dpal ldan a ti sha’i gsung ’bum, 2006) provide the title “Lord [Atißa’s] Great Seal bestowed to Gönpawa” (jo bo rjes dgon pa ba la gnang phyag chen). The editors place this text first among the Atißa’s cycle of teachings related to the light rays of secret mantra (gsang ba sngags kyi ’od zer). I provide a full translation and diplomatic roman transcription of this work in the appendix. Atißa’s Co-emergent Union is a text that was orally transmitted among early Kadampa lineage figures and then eventually written down by Kagyupa monks. The above citation by Kong sprul mentions “The Second Armor of Mahåmudrå, Union with the Connate (phyag chen lhan cig skyes sbyor go cha gnyis pa’i man ngag)” as a Great Seal teaching attributed to Atißa. 44 Byang chub lam rim gyi spyi don (28b6-7): byin rlabs til lo nas brgyud pa ni [/] na ra pas [/] rigs ngan rnal ’byor pa [28b7] des rje la’o [/] byams snying rje ’byong pa yang [/] gzhan gyis khyi mo la brgyab pas [/] jo bo yang ro tshor byung nas ltas pas skra lugs skad [/] bri ka ma la shi la’i paNDi ta lnga mya’i nang na mchog tu gyur pa des mdzad pa’o [/] des dgon pa ba *’dzed dbang phyug rgyal mtshan* la [/] des rgya lcags [28b8] ri gong kha ba la [/] des dgam po lha rje la [/] des phag mo gru ba la [/] 24 The Indian International Journal of Buddhist Studies 18, 2017 Brunnhölzl (2014: 1026, n. 647) states that there is no known text composed by Atißa under this name, although a recent conference abstract by Liu (2013) mentions that a go cha gnyis pa attributed to Atißa has been published in India. Along these lines, there are texts under this title by Gampopa and Phakmo Drupa (Brunnhölz 2014: 1026), but they are different from Atißa’s Co-emergent Union. Coemergent union (lhan cig skyes sbyor) is an expression often used by later Kagyu traditions for Gampopa’s own system of Mahåmudrå (see Kragh 2015). However, Atißa’s work, translated in the appendix below, illustrates that this teaching was not created by Gampopa and a related historical anecdote supports this evidence as well. An episode in the biography of Mokchok Rinchen Tsondru (rmog lcog rin chen brtson ’grus, 1110-1170), a disciple of Khyung po rnal ’byor (Mei 2009), recounts how he went to request teachings on Mahåmudrå from the Kadampa Geshe ’Gar45 (ca. 12th century), who held lineage teachings from both Atißa and Milarepa. The biography states, He fully received the [teachings of the] lineage from Lord [Atißa] and those of Mila[repa]. Those teachings he requested from Geshe Gar. Then, he offered Geshe Gar some silk cloth. He requested all the teachings on [Mahå]mudrå without exception. [Gar] said, “Since you are in harmony with the dharma of Lord [Atißa], I will give teachings to you.” There was a set of nine teachings that the spiritual teacher had in the lineage of Lord [Atißa]. [Mokchok] requested (1) The Oral Transmission of the ∂akin¥s (da ki ma’i snyan rgyud), (2) the Great Vision and Meditation (lta sgom chen mo), (3) a set of uncommon teachings (thun mong ma yin pa’i skor), (4) the Precious Rosary (nor bu phreng ba), (5) Våråh¥ (phag mo), (6) Solitary Hero Cakrasaµvara (bde mchog dpa’ bo gcig pa), (7) White Tårå (sgrol ma dkar mo), (8) the Co-emergent Union (lhan cig skyes sbyor), and (9) the Four Conditions (rkyen bzhi).46 45 46 Lechen Kunga Gyaltsen’s (las chen kun dga’ rgyal mtshan, 1432–1506) history of the Kadampa tradition (2003: 449.17) associates Geshe ’Gar with the monastic community of Langtang Zhang (glang thang zhang) and within a generation of followers of the Kadampa master Langri Thangpa Dorjé Sengé (glang ri thang pa rdo rje seng ge, 1054–1123). jo bo nas brgyud pa’i dang / mi la’i rnams tshar bar mdzad / dpe rnams dge bshes gar la yod kyis khong la zhus gsungs / de nas dge bshes gar la dar yug gcig phul nas / phyag dpe rnams ma lus par zhus pas / jo bo khyed chos la nan tan byed pa chos dang mthun pa gcig ’dug pas dpe rnams btang gis Atiśa’s Teachings on Mahāmudrā 25 The text continues on with listing the teachings from Milarepa and the full set of Mahåmudrå teachings that Mokchokpa received. This excerpt demonstrates that a set of nine teachings on Mahåmudrå in the lineage of Atißa circulated in the mid-twelfth century. More importantly, this anecdote proves that a Coemergent Union (lhan cig skyes sbyor) teaching was given by Atißa, hence not invented by Gampopa. The Co-emergent Union’s colophon lists the lineage of the teaching received by Atißa as stemming from Tilopa, Nåropa, and then oµbiheruka. This partially matches with the claim by Dakpo Tashi Namgyel (dvags po bkra shis rnam rgyal, 1512–1587) that Atißa had received mahåmudrå instructions from ∂ombi-pa that traced back to IndrabhËti (1986: 143). The lineage list continues after Atißa with the Kadampa figures Gönpawa, Geshe Tönpa (Gyalwai Jungné, i.e., ’brom ston rgyal ba’i byung gnas, 1004–64), Sharwapa Yontendrak (shar ba pa yon tan grags, 1070–1141), and then ends with Tapkawa Zhangton Darma Gyaltsen (stabs kha ba zhang ston dar ma rgyal mtshan, 1103–1174 CE). The break in chronology between Geshe Tönpa and Sharwapa puts the lineage list in doubt. After the Kadamapa figures, the colophon lists Jamyak (’jam nyag) and then Lama Drakgyalwa (grags rgyal ba). The latter is a Kagyu figure from the fourteenth century (Chos kyi ’byung gnas 1972: 654). The Co-emergent Union begins by stating that the teaching was given to Gönpawa. Gönpawa Wangchuk Gyaltsen (dgon pa ba dbang phyug rgyal mtshan, 1016–1082) was a close disciple of Atißa’s who was known to have travelled west from Central Tibet in his youth to study with Atißa. Gönpawa was receptive to Atißa’s Madhyamaka teachings on the two realities (See Apple 2013), and he would later become the third abbot of Reting (rwa sdreng) for five gsungs nas / jo bo nas rgyud pa’i bla ma rnams kyi chos skor dgu dang / ∂å ki ma’i snyan rgyud dang / lta sgom chen mo thun mong ma yin pa’i skor dang / nor bu phreng ba / phag mo / bde mchog dpa’ bo gcig pa sgrol ma dkar mo / lhan cig skyes sbyor / rkyen bzhi dang de rnams zhus so / / mi la ras pa nas brgyud pa la / thabs lam la sogs pa’i chos drug go cha lam ’khyer / be bum sngon po / stong thun / rje btsun ma zhal gcig ma / bde mchog lha lnga / thabs lam mi 'dra ba nyi shu tham pa / gzhan yang ngo sprod kyi gdams pa mang du zhus so / / bla ma rang gis mdzad pa’i go cha rnam gnyis dang / ngo sprod lnga dang / tshig rkang brgyad pa dang / sku gsum lam ’khyer la sogs pa'i mahå mu tra’i gdams pa rnams ma lus par gnang nas / 26 The Indian International Journal of Buddhist Studies 18, 2017 or seven years, roughly from 1078 to 1082. Gönpawa was an advanced disciple among the younger generation of Atißa’s close disciples in Tibet and certainly would have been a suitable candidate to receive teachings on the nature of the co-emergent mind. Atißa’s Co-emergent Union instructs that the co-emergent mind is the dharmakåya and that any appearances that arise are derived from the dharmakåya. The text initially clarifies that the mind in its co-emergent essence, nature, and character is free from limitations, and is naturally clear when in a state of nonconceptuality. The text outlines a set of four yogas (rnal ’byor bzhi) that gradually appear in the practice of this meditation. These four yogas are of one-pointedness (rtse cig), of being free from proliferations (spros bral), of one taste (ro cig), and of nonmeditation (bsgoms du med pa). These four yogas are found in later literature on Mahåmudrå, but Atißa’s definitions for each yoga differ from those in other Indian as well as later Tibetan accounts. Along these lines, different systems of four yogas are also found in Indian Mahåmudrå related literature such as Saraha’s Kåyakoßåm®tavajrag¥ti.47 The exact canonical source for Atißa’s gradual system of four yogas is not clear at this time. 48 After discussing the four yogas, the text mentions that even though one may cognize one’s own mind as the dharmakåya, sufferings may subsequently occur due to karmic residues related to one’s physical body. The text mentions the image of a garu∂a chick and a lion cub to illustrate the condition of one’s inner mind as the dharmakåya while the heap of the body suffers from karmic fruition. These images are employed in a similar manner by Gampopa in his Mahåmudrå system (Jackson 1992:101). Co-emergent Union then outlines how the practice of meditating on the clear light allows one to recognize the natural clear light at the time of death. The meeting of the natural clear light (rang bzhin gyis ’od gsal ba) and the clear light of meditation (bsgoms pa’i ’od gsal) is stated to be the attainment of Mahåmudrå. Then, based on this realization, one engaged in this practice is able take rebirth as a deity composed of empty clear light in the form of a illusory mental body 47 48 See Braitstein (2014) for an edition and translation of this work. On the four yogas in later Tibetan literature see Cabezón, Meditation on the Nature of Mind, n. 277 and Takpo Tashi Namgyal 1986: 353-408. Schiller’s (2014) work on the four yogas systemized under Phakmo Drupa Dorjé Gyalpo (1110–1170) is not available to me. Atiśa’s Teachings on Mahāmudrā 27 (manomayakåya) that performs uncontaminated actions (zag med kyi las kyi yid kyi rang bzhin gyi lus sgyu ma). Conclusion Atißa’s teachings on Mahåmudrå represent a teaching tradition stemming from Tilopa and supplemented with an exegesis, focused on Cakrasaµvara and its explanatory tantras, influenced by his institutional base at Vikramaß¥la monastery. His teachings consistently focus on meditating on clear light as the co-emergent nature of the mind. The teaching of clear light is often associated with instruction on Mahåmudrå and based on Yogin¥ tantras such as Cakrasaµvara. Atißa’s instruction on Mahåmudrå was initially structured along mainstream esoteric models of gradual progression through the creation stage followed by completion stage practices. He adapted his Mahåmudrå teachings to the contextual circumstances of his disciples in Tibet, providing instructions on the nature of the mind either as the culmination of the stages of the path or as a technique to recognize the coemergent mind as the dharmakåya. Both sets of teaching were only given to his advanced students and in private. These teachings on pointing out the nature of the mind as the apex of the stages of the path teachings, concluding with calm abiding and special insight, were adapted by subsequent Kagyu based lineages of instruction. Along these lines, the Co-emergent Union (lhan cig skyes sbyor) instruction on four yogas was taught by Atißa in Tibet, and not, as some would assume, created by Gampopa. There is no evidence that Atißa received any teachings on Mahåmudrå from Maitr¥pa, nor that Atißa’s teaching on Mahåmudrå resembles Maitr¥pa’s system. In sum, Atißa taught his own Indian monastic-based form of Mahåmudrå and later adapted it to the needs and capacities of his Tibetan disciples. These teachings were disseminated among early Kadampa communities, as well as among early figures who came to be associated with Kagyu traditions. Atißa’s teachings were gradually overshadowed by lineages affiliated with Marpa Lotsåwa, Milarepa, and the Mahåmudrå lineages developed by Gampopa. Yet, as the evidence in this article has demonstrated, Atißa’s teachings on Mahåmudrå significantly influenced subsequent Tibetan esoteric Buddhist practices, affecting them to a much greater degree than commonly recognized. 28 The Indian International Journal of Buddhist Studies 18, 2017 Appendix: Translation of Lord [Atißa’s] Great Seal Bestowed upon Gönpawa Namo Devaguru! The teacher previously stated: what is called co-emergent union is an extremely profound special instruction that Atißa bestowed upon Gönpawa, to the effect that the co-emergent mind itself is the dharmakåya and co-emergent appearance is the light of the dharmakåya, and they abide like the moon and the light of the moon, or like sandalwood and the fragrance of sandalwood. Morevover, at the time of practice, the special instruction of the guru is about the essence, nature, [876.5] and character of the mind. In this regard, the essence of the mind is free from production, perdurance, and cessation. For example, when summer clouds disappear, or when winter snow-storms do not emerge, or when one sees the pure sky of autumn, then an indescribable vivid clarity comes at once. Likewise, the concepts of one’s own mind, which have previously ceased, will not be produced in the future, and does not abide at all in between, is said to be vivid, limpid clarity without intrinsic nature. The nature of the mind appears in various aspects: its nature is empty of [876.10] production, cessation, or abiding. The character of mind is that it cognizes and variously appears as happiness and suffering, white and red and joy and sadness. Accordingly, the essence, nature, and character do not exist as three separate things. The co-emergent mind is itself unfabricated, [while] it is elaborated acording to its mode of its appearance. Further, the basis is unfabricated, the path is unwavering and unceasing, and the result is beyond hope and fear. At the time of practice: [Seated] on a pleasant seat with a cross-legged posture and the other [six] of the seven qualities of Vairocana,49 meditate on [876.15] the four immeasurables50 for all 49 50 The seven qualities of the sitting position of Vairocana (rnam snang chos bdun) are having: (1) the legs crossed, (2) hands on the lap, (3) back straight, (4) shoulders spread, (5) head with chin slightly lowered, (6) tip of the tongue touching the palate of the mouth, and (7) eyes gazing past the tip of the nose. The ‘four immeasurables’ (catvåry apramå˜åni, Tib. tshad med bzhi) also known as the four ‘abodes of Brahma’ (brahmavihåra), are the contemplations of immeasurable love (maitr¥), compassion (karu˜å), joy (muditå), and equanimity (upekΣå). Mahåvyutpatti, 1503–7. Atiśa’s Teachings on Mahāmudrā 29 sentient beings. Then, all things that appear and exist in saµsåra and nirvå˜a are one’s own mind. Eradicate the misunderstanding that the mind truly begins, remains, or comes to an end, [recognizing] it as unfabricated, unceasing, unthinking, and unestablished. Do not examine previous thoughts afterward; do not greet later thoughts beforehand; in the present do not observe anything all. As clarity is vividly established in the state of nonconceptuality, settle into it in a relaxed and composed [manner]. When random thoughts arise, those passing thoughts [877.1] are from the outset self-originated co-emergent mind-itself. For as long as [thoughts] abide, they abide as the co-emergent mind-itself, and although in the end they dissolve, they dissolve into the coemergent itself, and vividly release into the state of dharmakåya. For example, passing clouds that arise in the pure sky, at first arise from the sky, abide for a while in the sky itself, and dissipate in the end, dissolving into the sky itself.51 When you [877.5] understand thus that nothing surpasses the co-emergent, and meditate, then four aspects of yoga will successively appear. When, within the clear essence of mind, the vivid clarity of the lack of instrinsic nature does not diverge, this is called the yoga of one-pointedness. At the time that [yoga] arises in the [mental] continuum, and a worldly appearance is slightly apprehended as true, at times you think that a good meditation has occurred, and at times, when cognition is bereft of the moisture of dharmatå, you think you are stable, [but] thoughts undergo multiple ups and downs. When you have apprehended the special instructions, have repeatedly and unwaveringly entered equipoise [877.10], and expanded the nature of cognition that has entered into meditation, then non-conceptuality is bereft of all extremes of proliferation, such as existence and non-existence, permanence and annihilation, coming and going, and so forth. That realization [of everything] as the dharmakåya is called the yoga bereft of proliferations. At the time this is generated in the continuum, all previous dharmas that have passed, conventional fabrications, are cut off. When that [experience] arises in one’s mental continuum, then all past phenomena turn into emptiness and conventional 51 For the image of clouds melting in the sky see Tilopa’s Mahåmudropadeśa, verse 11 (Tiso and Torricelli 1991: 212). 30 The Indian International Journal of Buddhist Studies 18, 2017 proliferations are severed. Like an impoverished person finding a treasure, through cultivating this, all appearances of the worlds of inanimate and sentient beings are understood as one’s own mind, and the nature of one’s own mind is understood to be unproduced—that is the yoga of multiplicity as having one taste. When that arises in the mental continuum, [877.15] then, through the realization that appearances that variously appear as the concepts of graspable object and grasping subject are the mind itself, co-emergent as the dharmakåya, purified thoughts return to their own abode. When you meditate in this way, then your own cognition is liberated from meditator and meditation object, and as equipoise and post-meditation do not exist, objects and their subjects are cognized as non-dual—that is called the yoga of nonmeditation. When that arises in the mental continuum, then, through the realization of one’s own mind as dharmakåya, the fires of the mental afflictions disappear and are pacified. It is taught that all virtuous qualities are naturally produced. Furthermore, the radiant essence of mind is without concepts, and its inherent nature is free from production, cessation, and abiding [877.20]. Characteristics, saµsåra, nirvå˜a, and so forth appear as [mere] concepts and at that time one one-pointedly realizes the mere essence. In this way, through sequential meditation on the four yogas, one’s own unarisen mind is realized as dharmakåya, but when pains, aches, suffering, and so forth come about, they envelop the ordinary bodily configuration. It is like the example of the king of beasts, who completes the three powers in the womb of his mother but [is still] enveloped by the mother’s body; or a garu∂a who spreads his wings within an egg but [is still] enveloped in the egg. 52 [Likewise,] one’s inner mind may be realized as dharmakåya, but because one is not free from the bodily configuration [877.25] produced though previous karma, it is not contradictory for happiness, suffering, and so forth to arise. Thus, through practice, at the time of death [878.1] earth dissolves into water, water dissolves into fire, fire dissolves into wind, wind dissolves into consciousness, and when both wind and the mind enter into the central channel, they naturally ascend to the 52 See Jackson 1992 on the image of the lion cub or garu∂a bird in Buddhist discourse. Atiśa’s Teachings on Mahāmudrā 31 place where gnosis is co-emergent with reality (dharmatå).53 In this way, a person who is already familiar [with this] through the power of meditation recognizes it upon encountering it, and when the natural clear light and the clear light of meditation meet, one gains the accomplishment of the Great Seal. Then, [878.5] having taken up a deity’s body unified from within the state of empty clear light, anyone trained in this who manifests such a body produces benefit for sentient beings, and further helps others through taking up an illusion-like mental body consisting of uncontaminated karma.54 If one does not meditate in this way, the natural clear light will not be recognized. Even if it is recognized, one will, by virtue of natural grasping at entities and signs, be terrified and afraid of that [clear light], and will [assume] a body that is comprised of grasping and craving, the causes [of saµsåra]. When through karma and so forth one thusly circles uninterruptedly in the circle of cyclic existence, one must take on immeasurable [878.10] suffering.Thus, having obtained from the discourse of a holy spiritual teacher the antidote to [cyclic existence], this special instruction on co-emergent union, one should meditate unwaveringly on it. In order to enhance realization, in the times between [meditation sessions], undertake immeasurable efforts to offer ma˜∂alas and so forth, make requests to the spiritual teacher and the three jewels, make tsha-tshas, circumambulate, prostrate, recite mantras, distribute gifts, and so forth. Through practicing in this way, you will produce [a result] in a month or a year. Furthermore, it is taught that in all situations post-meditative awareness should cognize [878.15] [things] as illusion-like. This Essential Condensed Summary of the Special Instructions on Co-emergent Union was written down by the ßåkya monk Kumara. The lineage was transmitted successively from Vajradhara, Tilopa, Nåropa, oµbiheruka, Lord [Atißa], Gönpawa, [Geshe] Tönpa, Sharwapa (shar ba pa), and Tapkhawa (stabs kha ba). [Later, came] the great master Jamnyak (’jam nyag), the spiritual teacher Drakgyalwa (grags rgyal ba), then myself. 53 54 For this dissolution process see Någabodhi’s Karmåntavibha∫ga, D, rgyud, Ngi, fol. 145b–147a. On the manomayakåya in Buddhist soteriology and cosmology see Lee 2014. 32 The Indian International Journal of Buddhist Studies 18, 2017 Appendix 2: Transliteration of Jo bo rjes dgon pa ba la gnang ba’i phyag chen (2006: 876–78)55 na mo de wa gu ru / slob dpon pa’i zhal snga nas / lhan cig skyes sbyor bya ba jo bos dgon pa ba la gnang ba’i gdam ngag shin tu zab pa yin gsungs / de yang sems nyid lhan cig skyes pa chos kyi sku dang / snang ba lhan cig skyes pa chos kyi sku’i ’od gnyis po de / nyi ma dang / nyi ma’i ’od zer ram / canda dang / canda gyi dri bzhin du gnas pa yin gsungs / de yang nyams su len pa’i dus su bla ma’i gdam ngag gis sems kyi ngo bo / rang bzhin [876.5] mtshan nyid gsum yin / de la sems kyi ngo bo skye ’gags gnas gsum dang bral ba cig yin te / dper na nam zla dbyar gyi sprin dang na bun ni yal / dgun gyi ’tshub ma ni ma lang / ston gyi nam mkha’ rnam par dag pa la / bltas pa’i dus su gsal la ngos bzung med pa’i sa le seng nge ba cig tu ’ong / de bzhin du / rang gi sems kyi rtog pa / snga ma ’gag phyi ma ma skyes / bar du ci la yang mi gnas pa / sa le seng nge ba gsal la rang bzhin med pa cig yin gsungs / sems kyi rang bzhin rnam pa sna tshogs su snang yang / rang bzhin skye ’gags gnas gsum [876.10] gyis stong ba yin / sems kyis mtshan nyid ni / bde sdug dkar dmar dga’ mi dga’ sna tshogs su snang zhing rtogs cig yin / de ltar ngo bo rang bzhin mtshan nyid gsum po de yang tha dad gsum du gnas pa ma yin te / sems lhan cig skyes pa spros med de nyid snang tshul de bzhin du snang ba yin / de yang gzhi ma bcos pa / lam ma yengs shing ’gag pa med pa / ’bras bu re dvogs dang bral bas nyams su blangs so / nyams su len pa’i dus su /:56 bde ba’i stan la rdo rje skyil mo krung la sogs pa rnam par snang mdzad kyi chos bdun dang ldan pas ’dug la / [876.15] sems can thams cad la tshad med pa bzhi sgoms / de nas snang srid ’khor ’das kyi chos thams cad rang gi sems yin / sems skye ’gag gnas gsum dang bral bar sgro ’dogs bcad la / ma bcos mi dgag / mi bsam mi bsgrubs / rtog pa snga ma’i rjes su mi dpyad / phyi ma’i sngon mi bsu / da ltar ba cir yang mi dmigs pa / gsal la mi rtog pa’i ngang du seng nge ye lhod cing bzhag de ltar bzhag pas / rtog pa ’al ’al byung na rnam par rtog 55 The Tibetan text has been broken into paragraphs, to reflect the divisions in the translation. 56 I have given /: for the rin chen spung shad punctuation throughout the text. Atiśa’s Teachings on Mahāmudrā 33 pa [877.1] glo bur ba de dang po yang sems nyid lhan cig skyes pa rang las byung / bar du gnas kyang sems nyid lhan cig skyes pa rang la gnas / tha ma thim yang lhan cig skyes pa rang la thim zhing / chos sku’i ngang du lhan lhan gtong ba yin te / dper na nam mkha’ rnam par dag pa la glo bur dang sprin byung ba de dang po yang nam mkha’ las byung / bar du gnas kyang nam mkha’ rang la gnas / tha ma thim yang nam mkha’ rang la thim pa bzhin no / de [877.5] ltar tham cad lhan cig skyes pa las ma ’das par shes par byas shing / bsgom pas rnal ’byor rnam pa bzhi rim gyis ’char ba yin te / sems kyi ngo bo gsal la rang bzhin med pa sa le seng nge ba la mi ’phro ba de la / rtse cig gi rnal ’byor zer / de rgyud la skyes pa’i dus su ’jig rten gyi snang ba ’di bden zhen chung du ’gro nyams la res bsgom bzang po skyes snyam pa dang / res shes pa chos nyid kyi brlan dang bral nas ’dug snyam du mtho dman mang po ’ongs te / gdams ngag gis zin par byas te ma yengs par yang dang yang du mnyam par bzhag [877.10] par bya zhing goms su gzhug shes pa’i ngo bo gdal la rtog pa med pa yod med rtag chad / ’gro ’ong la sogs spros pa’i mtha’ thams cad dang bral ba / chos kyi skur rtogs pa de la spros bral gyi rnal ’byor zer ba yin / de rgyud la skyes pa’i dus su sngar gyi chos thams cad phyin shun du ’gro tha snyad kyis spros pa chod/ dbul pos gter rnyed pa dang ’dra / de la goms par byas pas snod bcud du snang ba thams cad rang gi sems su shes shing sems kyi rang bzhin skye med du shes pa de la du ma ro cig gi rnal ’byor bya ba yin / de rgyud la skyes pa’i dus su / [877.15] gzung ’dzin gyi rnam rtog sna tshogs su snang ba yang sems nyid lhan cig skye pa chos kyi skur rtogs pas / rtog pa rang sar dag nas ’gro de ltar goms par byas pas rang gi shes pa bsgom bya dang sgom byed las grol nas / mnyam rjes med par yul yul can gnyis med du rtogs pa de la bsgoms du med pa’i rnal ’byor zer / de rgyud la skyes pa’i dus su / rang sems chos skur rtogs pas nyon mongs pa’i me ’dag zhi / yod tan thams cad shugs la skye gsungs / de yang sems kyi ngo bo gsal la rtog pa med pa / rang bzhin skye ’gag gnas gsum dang bral [877.20] ba /: mtshan nyid ’khor ’das la sogs pa rtog par snang ba de dang / rtse cig gis dus su ngo bo tsam rtogs / de ltar rnal ’byor bzhi rim pa bzhin bsgoms pas rang gi sems skye ba med pa chos kyi skur rtogs kyang na tsha dang sdug 34 The Indian International Journal of Buddhist Studies 18, 2017 bsngal sogs pa ’ong ba na tha mal pa’i lus kyi rgyar ’thum pas lan pa yin te / dper na gcan gzan gyi rgyal po ma’i khong du rtsal gsum rdzogs kyang ma’i lus kyi rgyar ’thum pa’am / khyung sgong nga’i nang du gshog gru rgyas kyang sgong nga’i rgyas ’thum pa dang ’dra ste / nang du sems chos kyi skur rtogs kyang sngar las kyis bskyed pa’i lus [877.25] kyi rgya dang ma bral bas bde sdug la sogs pa ’byung ba ’gal ba med do / de ltar nyams su blangs pas ’chi [878.1] ba’i dus su sa chu la thim / chu me ma thim / me rlung la thim / rlung rnam par shes pa la thim / rlung sems gnyis / a wa dhu tir tshud pa’i dus su / chos nyid lhan cig skyes pa’i ye shes rang bzhin gyis gnas pa’i steng du song ba dang /: de ltar bsgoms pa’i stobs kyis sngar ’dris kyi mi dang / ’phrad pa ltar ngo shes te / rang bzhin gyis ’od gsal ba dang / bsgoms pa’i ’od gsal gnyis phrad nas phyag rgya chen po’i dngos grub thob / de nas ’od [878.5] gsal stong pa’i ngang las zung ’jug lha’i skur langs nas gang la cis ’dul ba de la de’i skur bstan nas / sems can gyi don byed de/ de yang zag med kyi las kyi yid kyi rang bzhin gyi lus sgyu ma lta bu blangs nas gzhan don byed do / / de ltar ma bsgoms na / rang bzhin gyi ’od gsal ba de ngos mi zin / zin yang dngos po dang mtshan mar ’dzin pa’i rang bzhin yin pa’i stobs kyis de la ’jigs shing skrag nas / rgyu sred len gyi mtshams sbyar nas lus yin / las sogs de ltar ’khor ba’i ’khor lo rgyun ma chad par ’khor bas / sdug bsngal dpag [878.10] tu med pa len dgos pas / de’i gnyen por lhan cig skyes sbyor gyi gdams ngag ’di bla ma dam pa’i gsung las thob par byas la ma yengs par sgoms / rtogs pa’i bogs ’don pa la / bar skabs su ma˜∂al sogs pa’i mchod pa phul yin bla ma dang dkon mchog la gsol ba gtab / tsha tsha ’debs pa / bskor ba / lha phyag bzlas brjod / sbyin gtong la sogs rnams la brtson ’grus dpag tu med pa brtsams / de ltar nyams su blangs pas zhag zla ba / lo’i skyed ’ong ba yin / de yang rjes shes kyis gnas skabs thams cad du sgyu ma lta bur [878.15] shes par bya gsungs / lhan cig skyes sbyor gyi gdam ngag mdor bsdus snying po zhes bya ba shåkya’i dge slong ku ma ra yis yi ger bkod pa’o / / brgyud pa ni / rdo rje ’chang / te lo / nå ro / ∂oµ bhi he ru ka / jo bo / dgon pa ba / ston pa / po to ba / shar ba na {em. pa} / stabs kha ba nas rim par brgyud de / mkhan chen ’jam nyag / bla ma grags rgyal ba /: des bdag la’o // // Atiśa’s Teachings on Mahāmudrā 35 Bibliography Primary Sources Abhisamayavibha∫ga, by Atißa D¥paµkaraßr¥jñåna. 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