Translating

the Karmapas’ works

REALIZATION SONGS OF
MAHASIDDHA TILOPA
Tilopa’s Mahāmudropadeśa and Rangjung Dorje’s Commentary (’Grel pa),
Tilopa’s Dohākośa and Commentary, the Sārārthapañjikā
 Translating
the Karmapas’ works
The Karma Guen Translation Project

TRANSLATING THE KARMAPAS’ WORKS

HEART TREASURIES OF MAHĀMUDRĀ MASTERS

REALIZATION SONGS OF
MAHASIDDHA TILOPA
Tilopa’s Mahāmudropadeśa and Rangjung Dorje’s Commentary
(’Grel pa), Tilopa’s Dohākośa and Commentary, the Sārārthapañjikā

Edited and translated by Julian Schott

Hanno collaborato all’edizione italiana:

Project manager: Sergio Pestarino
Translating the Karmapas’ works – The Karma Guen Translation Project
TRANSLATION OF KARMAPA’S WORKS – HEART TREASURIES OF
THE MAHĀMUDRĀ MASTERS
Realization Songs Of Mahasiddha Tilopa
Tilopa’s Mahāmudropadeśa and Rangjung Dorje’s Commentary (’Grel Pa),
Tilopa’s Dohākośa And Commentary, the Sārārthapañjikā

Translating the Karmapas’ Works,

Karma Guen,
Aldea Alta 1
29700 Vélez-Málaga
Spain

Copyright © 2020
All rights reserved

Editing, Translation of Tibetan and Sanskrit texts, annotations and introduction:

Julian Schott

Cover design: Hana Schott

Back cover photo: Marcin Muchalski

Hanno collaborato all’edizione italiana:

Project manager: Sergio Pestarino
Publication in Italy in: libri di Marpa
ISBN 978-88-904236-8-0
Acknowledgements
I would like to thank my teachers, friends and family, all of whom have
assisted me in finishing this work, which began with my MA thesis,
during which I first re-edited the Sārārthapañjikā. Hence, I first want
to thank my teacher Harunaga Isaacson, who read a fair amount of the
NGMCP Codex A 0932-04 with me in 2014. Secondly, I would like to
thank Manfred Seegers, who first pointed out to me Rangjung Dorje’s
commentary on the Mahāmudropadeśa. Further, I would like to thank
Tashi Wangdi, for having answered several questions regarding this
Tibetan commentary, Paul for his English proofreading, as well as
Sergio, Kika, and Peter, for their help in translating the work into Italian
and in administrative matters, as this project was generously funded by
the Italian Buddhist Union under the “Piano Economico Progetto
8x1000 U.B.I.” and the support of the Karma Guen Association without
which the work would not have been completed. Further, I am indebted
to all the scholars on whose work I have been relying, most notably,
Prabodh Candra Bagchi (1898—1956), and Jan-Ulrich Sobisch, whose
contributions have been essential for this work. Last but not least, I
would like to mention my friend Jim Rheingans with whom I am
working on an article in which the editions corresponding to these
translations will soon be published.

May it be auspicious!
Hamburg – Malaga, 16th November 2020.

3
Contents

Introduction .......................................................................................... 5

Tillopā’s Mahāmudropadeśa & its Commentary (‘Grel pa) by

Rangjung Dorje .................................................................................. 15

Tillopā’s Dohākośa & its Commentary, the Sārārthapañjikā ............ 37

Appendices ......................................................................................... 64

Bibliography....................................................................................... 70

4
Introduction

Prologue
It is with pleasure that translations of the two main poetic compositions
of Tillopā, complementing the editions of these two texts, the work on
which began around ten years ago,1 can now be presented.
Tillipāda, one of the most prominent among the 84 Great Accomplished
Ones (mahāsiddha, grub thob), 2 is especially well known for being the
first in the line of the so-called “short Great Seal transmission lineage
of the Marpa bka’-brgyud,” also referred to as the “short lineage of
Nāropā’s six doctrines”3 and must be counted among the most
important figures within Indo-Tibetan Buddhism.

1
Reception, comparison and critical editions of these two compositions used for the
following translation of Rangjung Dorje’s com. on the Mahāmudropadeśa, the
Sārārthapañjikā and the Dohākośa, are given in Rheingans & Schott 2021 under the
provisional title: “Kill your mind, solve your problems! A small Comparison on History
and Reception of Tilopā’s Two Mahāmudrā Songs” (forthcoming in Journal of Indian
Philosophy). The sources (sigla as used in the editions) of MU and it’s ‘Grel pa and the
SP are given in the Appendices.
2
For references both traditional and historical see Dowman 1985: 151-156; Robinson
1979: 98-99, 286, 299; Thrangu Rinpoche 2002: 1-32.
3
This lineage is distinct from the so-called “distant Mahāmudrā lineage,” which
originated with Ratnamati (as its first human member) and which is said to have passed
through Saraha, Nāgārjuna, Śavarīpa, Maitrīpa (aka Advayavajra) until it reached Marpa
the Translator, who held this as the second main transmission lineage, in addition to the
so-called “short lineage” of Tillopā. This lineage is most famously addressed in Benkar
5
The two compositions, the Mahāmudropadeśa (MU), also known as the
Ganges Mahāmudrā or Gaṅgāma, and the Dohākośa (DK) are very
close and yet very far from each other. The first is only extant in
Tibetan, and the second in Indian languages (Sanskrit & Apabhraṁśa).
They cover a great amount of history and content. The MU, maybe the
most famed tantric poem of its kind,4 has received much attention5 both
from traditional and academic circles.
Also, it has, perhaps due to its very fame and importance, undergone
numerous editorial changes during its recensions and transmission. In
particular, the order of verses, i.e. more or less fixed sets of “verse-
packages,” have been rearranged significantly.6 This is why the
interested reader may find him or herself confronted with what at first
sight might appear like a differently transmitted poem. The order
presented here follows that of the third Karmapa Rangjung Dorje’s
(1284–1339) commentary, which here has been edited and translated
for the first time, and which quite certainly represents a rather early
stage of its transmission.
The DK, on the other hand, despite being among the few surviving
witnesses of tantric poetry preserved in Indian languages7 and the only
other poem attributed to Tillopā, has, along with its commentary, the

Jampal Zangpo’s Dorje Chang Thungma, a widely applied invocation of this very lineage
within all Dagpo Kagyü schools, all of which regard Tillopā as its first “human” member.
See, for instance, Tai Situpa 2010.
4
Tantric poetry refers to the poetic compositions of the Siddhas in general. The terms
mgur and nyams mgur are strongly connected to the Indian traditions of the Dohā and its
subgenres vajra- and caryagiti. See Schott 2019: 24-33.
5
See Sangye Nyenpa 2014; Drikung Kyabgon Chetsang Rinpoche 2003, Brunhölzl 2007;
Sobisch 2015, Tiso & Torricelli 1991.
6
See Sobisch 2015, in which the editorial process, i.e. some of the main changes of the
para-canonically versus the canonically transmitted versions are documented and briefly
discussed.
7
For an edition and partial translation of the Sārārthapañjikā see Torricelli 2018. See
also Bagchi 1938. For introduction and translations of the poems of Saraha, Kāṇha
(Kṛṣṇacaryā, Kṛṣṇācārya, Kṛṣṇavajra) and Tillopā see Jackson 2004. For studies of
Saraha see Schaeffer 2000, Guenther 1993; For a study on Kāṇha’s DK see Schott 2019.
6
Sārārthapañjikā, received comparatively little attention in both
academia and the Indo-Tibetan traditions themselves.8
Though both texts belong to the same genre and are supposedly from
the same author, their flavour and style are different. In them different
aspects of the Great Seal (Mahāmudrā, Phyag chen) are highlighted,
and their commentaries bear testimony to the different times and
cultural spheres these texts have been used in and through which they
have been contextualised.9
Nonetheless, in terms of their "spiritual intent" they are clearly unique.
The poems speak about a practical view of reality, which—though
beyond verbal expression—is yet exquisitely displayed via analogies
and metaphors that try to “express the inexpressible.”
Their intent or purpose is to help and inspire the reader to break out of
conceptual thought, to discriminate truth from wrong perception.
Wrongly perceiving the "bigger picture" (undefiled conscious
perception of reality, i.e. the Great Seal) can be boiled down to a general
Buddhist (but perhaps also non-Buddhist) idea or philosophical notion,
namely that true vision is clouded with a “self-centred” interpretation
of reality. This “self” is something we (mistakenly) believe in and think
of as truly valid. As such, tantric poems are not ground-breaking in what
they address, but rather in how these poetic ideas are skilfully combined
with practical instruction and method. This poetical display makes
already known ideas vivid and alive (again), and the understanding of

8
Though the reasons for this are speculative, there are two main aspects to this
observation, the first of which is that the authorial status of the text can be seriously
doubted since various parts of the poem evidently have not originated with Tillopā, e.g.
huge parts have been adopted from Saraha’s famous poem (these parts are indicated in
ed. and tl.). The second has to do with the fact that the poem might not have been easily
accessible or even known to the traditions for some time. (see Kapstein 2015; see
Rheingans & Schott 2021 (forthcoming)). The preliminary hypothesis is that the mcs via
which the com. texts of both Saraha’s and Tillopa’s poems had been transmitted were
unknown or inaccessible to the Tib. traditions. For a brief introduction to previous
scholarship and the textual situation of the SP See Torricelli 2018.
9
Ibidem.
7
which, though being of an elusive nature full of pun and metaphor, 10
almost seem intuitive.11

10
Especially in view of the second poem, samdhyabhāṣa is to use “normal” language to
express “hidden meanings” by application of phonetic plays etc. Thus, “samdhyabhāṣa”
could be most meaningfully rendered as “intentional language”. (For possible translations
of the term See Kvaerne 1977: 37-38. cf Wayman 1973: 128. ff.; Bharati 1961.) The term
is found in reference to the nature of Apabhraṃśa at least once in Kāṇhas Dohākoṣa (v.
16: kulikāyām sandhyābhāṣāntareṇa uṣṇīṣaṃ bimbam traidhātukam aśeṣastaḥ) as well
as a couple of times in the *Caryākoṣagītivṛtti (Kvaerne 1978: 37-60.). cf. Bhrarati 1961:
261-270.
11
Useful attempts at introducing (or contextualizing) the dohās and some of their main
features and aspects have been made in Dasgupta 1946 & 1950, Kvaerne 1977 (incl. a
literature review), Templeman 1995, Davidson 2002, and Jackson 2004.
8
The Poems and their Commentaries
The MU, the historical origin of which will most likely remain in the
sphere of doubts, is said to have been given orally from Tillopā to his
disciple Nāropā at the banks of the Gaṅgā River sometime in the
beginning of the first millennia.12
The version commented upon by the 3 rd Karmapa Rangjung Dorje
(1284–1339) certainly represents a relatively early and thus tendentially
more “original” stage of the text, the closest recension of which could
be found in a version contained in the so-called “Eight Dohā
Treasuries” (Dohā mdzod brgyad), in which yet another abbreviated or
altered version of the DK is to be found (Appendices). Karmapa’s
commentary was composed in 1331 at his main seat in Tsurphu. 13 His
commentary is not only extremely relevant in the study of the
transmission, but moreover seems to have inspired other authors
concerned with the MU.14 On this occasion it is worth mentioning that
the 3rd Karmapa himself was of extraordinary importance for the Great
Seal traditions of the Kagyü-pa and likewise a famed poet. His short
prayer “Definitive Meaning of the Great Seal” (Nges don phyag rgya
chen po'i smon lam) became famous far beyond the Kagyü school.15
In the MU view, the experience or the fruit of the Great Seal is
tremendously emphasised. Various analogies and metaphors (dṛṣtānta)
are used in order to express what is itself beyond words, using pictures
of the sun (B.2.1.4), water and clouds (B.2.1.2), as well analogies of
space (B.2.1.1,5,6) or sheer luminosity, all of which point towards the
dynamic, all-encompassing and bright nature of the mind, beyond any

12
Dowman 1985: 154-155.
13
See Dedication.
14
See Brunhölzl 2007, where the com. of the 5th Shamar Rinpoche Könchok Yenlak
(1526–1583) on the MU is translated. This com. evidently is closely related to the one
presented here; see also Sangye Nyenpa 2014, whose outline is based on the sa bcad for
this MU com.
15
Regarding his life and works see Douglas & White 1976; Karma Thinley 1980; Seegers
2009 and his soon to be published PhD: rNam shes ye shes of the 3rd Karmapa (University
of Hamburg, 2018); Gamble 2018; Gardner 2019.

9
finite characteristics and ultimate definitions. This “view” is used as the
basis through which various points of the practice (B.2.1-7) are
addressed.
The poem is accompanied by an outline or synopsis (sa bcad), which,
at least according to the dedication following the outline, was seemingly
compiled by the fourth Karmapa Rolpe Dorje (1340–1383). This
outline has proven to be extremely helpful in structuring the text. 16
While the third Karmapa provides a rather condensed elucidation on the
entire poem, not doctrinally concerned, but solely focused on the
intended view, the anonymous author of Sārārthapañjikā, the second
and presumably older poem, which (under reservation) can be dated to
the 11th or 12th century, comments classically word-by-word on the text,
going systematically through the poem. This second poem, as will
become evident by reading it, covers a wider range of topics. These are,
among others, “Great Bliss” (bde ba chen po; mahāsukha), statements
about “self and others” (§§ 12-15) or the famous ideas adopted from the
Hevajratantra addressing “the self as a representation of the cosmos”
(§ 17), and “the reversal of desire” (§ 24). All of these are yet further
examples of “view”-oriented literary aspects that are not mentioned in
the MU. Also literary components of sexuality, i.e. “word-pairs
expressing the union of male and female” (cp. § 17, 23, 25-29), or
concepts such as the “abandoning of fears” (cp. § 18), and “distance
from ritual and religious worship” (cp. § 19-22) are elements found
frequently in dohā-texts that are mostly missing in the MU.
Thus, each of the poems, though both aspects can be found within each,
seems to emphasise one of the two main aspects regarding the Great
Seal practice, namely the path (DK) and fruit (MU) respectively. 17

16
See also Sobish 2018: 459 ff., who discussed the sa bcad. Though generally in line, he
interprets the verses and lines which belong to the different points given in the sa bcad
slightly differently.
17
Among the complexity of the Great Seal as denoting practice, doctrines, and resultative
descriptions, one may very generally state that the type of Mahāmudrā associated with
the Dohās is that which is sometimes called snying po phyag chen, i.e. “essence
mahāmudrā” (sometimes also sems kyi ngo sprod, i.e. “pointing out the mind or pointing-
out instructions”) or *sahaja-mahāmudrā (Jackson 1994: 14-26.) and associated with the
10
Hence the presentation of both the DK and MU together with their
commentaries, not only presents a very concise overview touching upon
many of the most important aspects of the Indo-Tibetan Great Seal
traditions, but also provides practical examples from within the Indian
traditions and their subsequent developments with the Tibetan cultural
sphere.
Despite all the, historically speaking, uncertainties of authorship,
transmission and origin of both DK (and its secondary condensed
version) and MU, as is the case with almost any of the great Indian
Siddhas’ writings, they remain amongst the most profound sources of
Mahāmudrā instruction texts within Indo-Tibetan tantric Buddhism.

so-called completion phase (utpattikrama, rdzogs rim), both of which identify these songs
as belonging to the “higher” teachings of the esoteric practices (Kongtrul 2008: 149, 175-
179). On the controversial Great Seal approach, i.e. the “non-formalized” or “non
ritualized tantric” version as being roughly equivalent with what has been termed *sūtra-
mahāmudrā see Jackson 1996; Mathes 2003 and 2011.
11
The Translations
The sources used for the editions on which the following translations
are based can be consulted in the Appendices.
Though I have aimed for consistency throughout the work, one-to-one
renderings of primary languages with a single corresponding term in
English is neither possible nor appropriate, for two main reasons.
Firstly, the same words—in their primary languages—can be used in
different contexts, which requires them to be translated differently.
Secondly, one may find that (cp. gnyug ma below) different words in
Sanskrit—for instance—are translated with different Tibetan terms or
(even more often) vice versa. These facts make it obvious that one-to-
one correlations cannot be established without seriously aggravating the
already problematic task of translation. Moreover, a few terms—
particularly technical terms—simply do not have appropriate English
equivalents that could capture the nuances seemingly intended in the
primary languages. Thus, at times, not to translate a term seems to be
the most elegant choice. For the above reasons, the translation is
accompanied by what I consider the minimal amount of annotations
required to follow the contents of the poems.
For better comprehensibility, the following enumeration of terms lists
a few crucial terms and how they have been treated.
❖ snying po, de [kho na] nyid, ngo no: these have been treated as near
synonyms, although usually snying po has been translated as
“essence,” and the latter two with “reality” and “[true] nature or
suchness” respectively. However, to do so consistently throughout
the text was not always possible or appropriate in English.

• de nyid don gyi ngo bo nyid (B.2.1.6.) has been rendered

“the true nature of the meaning of reality.”

• don dam pa’i de nyid (B.2.3.) has been translated as “true

nature of the ultimate meaning.”

• don ngo bo (B.2.7.1.4.) has been translated as “absolute

meaning.”

12
❖ spros pa (parpañca): denotes any kind of “proliferation” since those
are mental (conceptual) elaborations or fabrications imposed on the
actual conditions of phenomena through wrong understanding. It is
in this sense somewhat synonymous with conceptualizations (rnam
rtog, vi°kalpas or parikalpita) i.e. wrong attributions and ideas
towards the nature of phenomena. The complete absence of
“proliferations” (niṣparpañca, spros pa['i mtha'] dang bral ba) is
hence similar to a state in which all misunderstandings and false
attributions are overcome, i.e. buddhahood. The term spros pa'i
mtha' as used within this text might be understood in relation to
the concept of spros pa'i mtha' brgyad (the eight extremes of
proliferation, i.e. impositions made upon appearances): 1. arising
(skye), 2. ceasing ( 'gag), 3. eternalism (rtag), 4. nihilism (chad),
5. coming ( 'gro), 6. going ( 'ong), 7. singularity (gcig), and 8.
multiplicity (tha dad).
❖ vikalpa (rtog pa): this term has been rendered with, among others,
“false ideas, concepts” and mostly “imaginations.” Whenever these
terms appear, they generally have a negative connotation, in the
sense of “wrong concepts.” Likewise, “imaginations” is not used
in the sense of having a vivid fantasy but should rather be
understood in the sense of “illusion,” i.e. “making up things.” In
this sense it should be remarked that in some cases yid and blo seem
to be used with this connotation.
❖ 'od gsal phyag rgya chen po: mahāmudrā-luminosity has been
rendered here as a compound in which each of the members is
equal (karmadhāraya). That is to denote that the luminosity of
one’s mind (synonymous with the realization of the mind's true
nature) is supposed to be like the Great Seal. In other words: The
Great Seal is an analogy referring to the mind's essential state or
condition, when this is realised. In this regard it should also be
noted that the term ‘od gsal (Skt. prabhāsvara) here rendered with
“luminosity” is often (and maybe more frequently) translated as
“clear light,” such as in'od gsal ba de nyid, which has been
rendered as “clear light-suchness.” The term prabhāsvara is
undoubtedly of tremendous importance not only for mahāmudrā-
traditions, but for Buddhist tantric terminology in general.

13
❖ don phyag rgya chen po: meaning-mahāmudrā, with don here
taken as synonymous with don dam, has been likewise rendered as
a karmadhāraya.

• These two compounds might be taken as almost

synonymous, pointing to two slightly different aspects of
the Great Seal: mahāmudrā-luminosity (‘od gsal phyag
rgya chen po) as referring to the instant experience of
one’s own mind (perhaps associated with sahaja) and
meaning-mahāmudrā towards the impossibility of
describing the state associated with the Great Seal.
❖ A few terms: dharma, dharmadhātu, dharmakaya, dharmatā have
been left untranslated since these are doctrinally extremely rich and
thus difficult to translate. In the instances in which they appear, the
context provides a much better definition of these terms than a
translation could. In general, one may understand “dharma”—
within the poems translated here—as meaning “truth” or
synonymous terms. In this regard it has to be noted that tattva,
which (mostly) has been translated as “reality” has in a few
contexts been rendered with “truth.”
❖ karmamudrā: this term has been translated as “consort.” The term
is provided with annotation at its appearance.
❖ sahaja: this term has been translated as “innate.” Also, the Tibetan
term gnyug ma has in a few occurrences been rendered as “innate”
(§§ 9c, 18, and mDzod brygad). However, especially in the SP,
gnyug ma has been used a couple of times translating other Sanskrit
words than sahaja.

14
Tillopā’s Mahāmudropadeśa & its
Commentary (‘Grel pa) by Rangjung Dorje
A.1 Commentary on the Mahāmudrā Gaṅgā-ma
A.2 Oṁ, I bow down to the [lineage-]masters!18
I bow down to the glorious Vajraḍākinī19
I, [Rangjung Dorje,] have structured the contents of the Gaṅgā-ma, The
Mahāmudropadeśa, taught by none other than the Great Master Tilopa,
and will now explain the text.
To begin with, the text is taught in three sections: The title [and
salutation] (A),20 the main body (B), and its conclusion (C). As for the

18
This plural seems deliberately chosen, as referring most probably to the whole
transmission lineage of the Mahāmudrā Gaṅgā-ma. I have chosen to render guru (lit.
(principal teacher), here as master to denote the more general feeling of this homage
statement.
19
See Sangye Nyenpa (2014: 47-49) where an explanation for this homage formula is
provided. Generally, it should be kept in mind that a homage formula does not belong to
the main text but is an additional feature (paratext) in which great differences can be
encountered regarding initial salutations. The address to Vajraḍākinī is of significance
since it distinguishes the text not only as tantric, but moreover as belonging to the highest
tantric class, all of which show a female or united deity in their centre.
20
See Sangye Nyenpa (2014: 44-46), where the title Mahāmudrpdaeśa is explained. The
Tib. word for mudrā (phyag rgya) is explained in terms of denoting the union
(yuganaddha) of bliss and emptiness or similar pairs, such as wisdom and means etc.
(Brunhölzl 2007: 103.), while the term upadeśa (instruction) is taken as referring to an
oral instruction lineage. The first member of the compound mahā° in mahāmudrā is not
further elaborated. The 5th Shamarpa’s com. simply mentions this to be an element added
for the sake of distinction. However, across tantric literature various explanations of such
titles are found, and while the explanation as given for upadeśa as referring to an oral
instruction lineage will certainly find a lot of sympathy (though in the 5th Shamarpa’s
com. this is taken as a reference to the 84,000 heaps of teachings), the explanation of the
terms mahāmudrā is surely more debated and a generally accepted definition might not
exist. However, for this text to provide any such definition is not necessary, since the
terms are “defined” throughout the entire text by analogies and statements pointing
towards different aspects of experiences associated with it.
15
title, it is explained within the main body of the texts [and hence not
explained here].
B. The Main Text
B.1 The difficulty of hearing the instructions
The Great Seal cannot be shown!
Overcoming difficulties and with trust in the Guru,
Enduring pain, Oh wise Nāropa!
You fortunate one, take this to your heart:21
Think about space: what supports what? 22
Likewise, immanent mind, the Great Seal, is not a thing
that needs support.
Let go and remain within the unproduced innate state!
23
The Great Seal cannot be shown since it is empty in essence, free from
the extremes of any proliferation, and does not exist as an object with
external properties. Further, as an analogy it is compared with space
(see B.2.ff.), which is empty in essence, luminous by nature, and whose
qualities never cease, entirely pervading everything. As the Great
Brahmin (Saraha) used to say:

21
Lit. it says: “You shall Listen to this with your heart”.
22
Even though the sa bcad (G1) names the content of the introductory passage
accordingly, the 3rd Karmapa does not address the hardship that traditionally is said to
have preceded Nāropa receiving this instruction text, i.e. lines 2-4 are not commented
upon. The commentary of the 5th Shamarpa informs us that “working with hardships,
being dedicated, enduring suffering, and being full of insight refer to possessing the four
[qualities] of vigor, devotion, endurance, and prajñā” (Brunhölzl 2007: 104.). This section
is called “Commitment to impart the pith vajra-instructions.” The hardships addressed in
this set of vv. are explained in more detail in Drikung Kyabgon Chetsang Rinpoche (2003:
24-34.) where the so-called “twelve lower torments” and the so-called “twelve main
hardships” are explained in detail.
23
It should be noted that the Tib. introduces each com. section with the first and last
stanza of the MU to which the com. applies. Hence it is not entirely clear which reading
the 3rd Karmapa really had in front of him, since most of the MU is left out in the com.
These repetitive introductory elements have been left out in the tl. since the according
sections of the MU always precede the com. sections and thus do not need to be repeated.

16
 “What is called the Great Seal
Is just like gazing at the nature of space
Though meditating, not tense.
Fascinated, yet not too distracted by it,
Just this is the unaltered natural state.” 24

B.2 The Actual Instructions

B.2.1 The View

B.2.1.1 How the Great Seal—using the analogy of space—is taught to

be unconditioned
If tension is released, no doubt there will be liberation.
Gazing, for instance, at the centre of the sky, seeing ceases,
In this way, when the mind looks at itself,
The flood of concepts ceases, and unexcelled awakening is
obtained.
For instance, if even a wicked person can be liberated from suffering,
so an ordinary person may become incredibly happy by merely hearing
the name “Great Seal.” Moreover, it is free from any elaborations and
its condition is without any contradictions such as virtue and non-virtue
or pleasure and pain. When one knows this, the root of all appearances—
saṁsāra and nirvāṇa—is taught to be nothing but essential mind.
Accordingly, Saraha taught:
“Just mind itself, the seed of all,
This is where saṁsāra and nirvāṇa are coming from.
It may grant all fruits desired,

24
This set of vv. could not be identified. Translated also in the Sanyge Nyenpa (2014:
63.): “One’s mind of Mahamudra does not rely on any object. Meditating, there is nothing
outside to meditate upon. Distracted, there is nothing inside to wander back to. It is just
that unfabricated primordial state.” This com. further cites various passages from
prominent Buddhist scriptures illustrating the ambiguity addressed in this first set of vv.

17
 Bow to the mind which is like a wish-fulfilling gem.”25

B.2.1.2 The example of clouds in the sky

Just as clouds [formed of] steam dissolve into open space,
neither going anywhere, nor remaining somewhere;
Likewise, all imaginations arisen from the mind,
[These] waves of conceptual thinking become calm by
observing the mind itself.
Conceptual thoughts do not come from anywhere, and do not go
anywhere either; they do not exist in the past or in the future. Thoughts,
known in this way, arise like foggy clouds. That means, first there are
foggy clouds, and only then rain falls. Before water vapor evaporates
[into the air], there cannot be rain, as in fact those [two] mutually affect
each other. Likewise, one should know that the multitude of conceptual
thoughts also arises simultaneously with the Great Seal from one's own
mind.26 However, since the Great Seal is not really understood by
sentient beings, they wander around in saṃsāra. When the very nature
of one’s own mind is experienced, after all the waves of conceptual

25
Cited from Saraha’s DK. Tl. e.g. Jackson 2004.; The com. on this verse (Bagchi 1938:
102.) tentatively tl. as follows: “The seed of everything is just the mind, this is where
rebirth and nirvāṇa are coming from. This sentence means the following: In this way it is
taught: ‘When nirvāṇa is obtained, then, what is understood about the mind? It is that all
that is unknown is a seed coming from the mind and that the nature of rebirth and nirvāṇa
is shining forth by itself’—Therefore [Saraha] taught “Bow down to it as a wish-fulfilling
gem, it may grant all fruits desired,” which expresses the distinction of supreme nirvāṇa:
It is like a wish-fulfilling gem, you should bow down to. It is from where the fruits wished
for are given, which means, it is the reason for it. Moreover, what is wished for is great
compassion which has the nature of acting for the benefit of the world and that is the fruit
that is wished for. By whom that enjoyment that is wished for is granted is nothing but
the Guru. That is the meaning which accords with ‘Wish-fulfilling gem'’.” See also
Sangye Nyenpa 2014: 61.
26
In the com. of the 5th Shamarpa, this set of stanzas is further identified with the
dharmakāya, (Brunhölzl 2007: 106-107.).
18
thoughts have calmed, this very mind—primordial cognition that is self-
aware abiding in non-dual great bliss27— the Great Seal is realised.28

B.2.1.3 How space is taught to be unsullied

The nature of space, for instance, is beyond colour and
shape,
Unstained by black and white, and immutable.
Likewise, the essence of one’s own mind—beyond colour
and shape—
will not be coloured by any kind of vice and virtue,29 or
good and evil.30
White, black, yellow, or green as labels to denote the nature of space
are not applicable in any way. Likewise, the essence of one’s own mind
itself is also labelled “mind”. It is not a thing with a shape such as round,
oval, square, or triangular; it also has no colour, nor is it equal to a
certain sphere; nothing is fixed. As already taught: space has no shape
or colour.31 Likewise, when one experiences mind itself, by what vice
or virtue could be inflicted any injury? It is immutable to being
benefitted or not, to any imputation, and it cannot be obscured. It has
been taught that the Buddha does not exist in any state other than the
essential mind. Accordingly, it is said in a sūtra that—

27
Great bliss is a central term to describe the feeling which arises at the time of awakening
and in refers especially to the successful union of female with male energies in the central
channel and is related to the so-called “ultimate bodhicitta.” See (for example) HVT I.i.31.
For further descriptions of the term in relation to the Dohās and to tantric Buddhism more
broadly see Dasgupta 1946 (pp. 101-128.) and Dasgupta 1950 (pp. 142-159.)
respectively.
28
This passage is paraphrased in Draszczk 2015: 80-81.
29
Here a rendering of chos.
30
dkar nag literally means “white and black.” It can equally refer to light and darkness,
vice and virtue, or any positive-negative contrary pair.
31
In the com. of the 5th Shamarpa, this set of stanzas is further explained by the non-
existence of a characterized mind and mental factors (cittacaitāsika), latent tendencies
etc. (Brunhölzl 2007: 106-107.).
19
 “When examining mind, since [it] is a Buddha [already], one
should cultivate the notion not to search anywhere else for the
Buddha.”32

B.2.1.4 The example of the sun taught via radiance and obscuration
The nature of the sun, for example, is radiant luminosity.
It will not be obscured [even] by the darkness of a thousand
eons.
Likewise, the essence of one’s own mind is luminosity.
It cannot be obscured [even] by eons of saṃsāra.

The sun, for example, by its very nature, is always shining forth. Even
though obscurations that have been accumulated during an aeon have
the very nature of being utterly black, the sun’s luminosity eliminates
them in a single instant and shines forth. Likewise, the nature of one’s
own mind is itself radiance and discovered instantaneously. Then, all
wrongdoings accumulated during an aeon and all obscurations without
exception are removed and cleared away. Due to such purification, it is
said that one cannot be obscured by saṃsāra [anymore].

B.2.1.5 The example of space as teaching to leave behind labelling

For example, space is conventionally labelled as empty
Yet space cannot be expressed in words like this,
Even though one’s own mind is accordingly called
“radiant” by convention,
Such conventions “It is established like this through such a
label,” must be stopped; they are pointless.

When we say, “space is empty”, that it has no shape such as square,

round or oval, this is an analogy for the fact that [its nature] cannot be
expressed in words, like the nature of mind. What we call “mind” is a

32
This citation could not be identified.

20
mere label, since it also cannot be expressed by saying “its shape and
nature are like this.”33
B.2.1.6 The example of empty space to summarise the meaning
In this way, the everlasting nature of mind is like space
All phenomena without exception are included in that
Giving up all bodily actions, one gently rests in the natural
state.
Speech without talking, sounds are empty like an echo
Not engaging the mind in anything but seizing the
unexcelled Dharma
The body, essenceless, just like a bamboo cane
The mind, like the essence of space, is beyond the sphere
of thoughts
Within that one should rest without pushing away or
holding on.34
Like what has been just described about the nature of one’s own mind,
which cannot be established to have any shape or essence, just that is
the nature of all phenomena.
The method for realizing this is to retreat to solitary places, and from
within, not to utter a single word. Resting balanced35 within all sounds
like an echo of dharmadhātu, and not engaging the mind in anything—
that is the true nature of the meaning of reality. As said before, the
nature of all phenomena is beyond the sphere of thoughts. When the
suchness of things is not realised like that, there is no meaning, like a
hollow bamboo cane.36

33
In the com. of the 5th Shamarpa, the idea of labelling introduced in this set of stanzas is
refuted as conventional inasmuch as those terms are established via mutual dependence
(Brunhölzl 2007: 106-107.), i.e. “radiance”, would suggest that there is also non-radiance,
etc.
34
On the matter of “space as an analogy for mind” Cp. § 13 of Tillopā’s DK. See also
Saraha’s DK 42 a-c (Jackson 2004.)
35
“Resting balanced” is a translation of “meditative equipoise” (mnyam par bzhag =
mgon mchog).
36
For this set of vv. the com. of the 5th Shamarpa (Brunhölzl 2007: 109.) is very similar.
21
Moreover, the real essence, dwelling within, free from the extremes of
proliferation, is also called “essencelessness” because that which is both
existing and not existing cannot be established conventionally.

B.2.2 The Practice

Being without intentions and aims is the Great Seal 37
If by cultivating this reality one gets acquainted with it,
unsurpassable awakening is obtained.
The very mind, in reality, is free from any extremes of proliferation. All
desired objects are compounded phenomena.38 However, not
understanding this nature to be the Great Seal is the root of confusion.
Not being attached to any phenomena, whether compounded or not, and
fully comprehending the real meaning—that is called “The Great Seal.”
Cultivating this reality and getting acquainted with it is the meaning of
“reaching the awakened state.”

B.2.3 The Meditation

Mantra recitations, the Perfections,
The various collections on viṇaya and sūtra, 39
Individual treatises and scholastic systems
Through none of these the mahāmudrā-luminosity will be
realised.
Nor will clear light be realised through wishful thinking,
[but] obscured.

37
This line might also be rendered as “Without any focus in the mind….” Though this
might be a rather literal way of translating the first half of the line, the meaning might be
less clear.
38
“Compounded” (‘dus byas) here refers to the fact that material things arise in mutual
dependence on other factors and thus are, generally speaking, conditioned, that is to say
they neither last nor do they have any kind of truly existing characteristics.
39
This rhetoric is well known from, for instance Kāṇha‘s DK 28. (Schott 2019: 450-454.)
Vinaya and sutra, here probably referring to the corresponding “baskets” (piṭaka), i.e.
collection of scriptures.
22
Through [relying on] Kangyur and Tengyur, the secret mantra
[teachings], [those of] the old and new schools40 and any of the greater
and lesser vehicles, the true nature of the ultimate meaning cannot be
comprehended. For such a person, desires are nothing but the cause for
cyclic existence, [and] the Great Seal will not help to realise [anything].
Moreover, it is taught in the Guhyagarbha, the Great King of Tantras:41
Not realizing and misunderstanding intention, conduct and
secret aspects; partial insight does not accomplish perfection
and there is doubt about the ultimate meaning.42
So it is taught in this regard. Moreover, clinging to any philosophical
systems, and making errors through lack of insight is nothing but the
seeds for [rebirth in] the Six Classes of Rebirth;43 this does not help one
to realise the Great Seal, not even a little. Therefore, not clinging or
adhering to a philosophical system of any kind, the Great Seal is
realised, and the true nature of all phenomena understood and
internalised.

B.2.4 The Pledges

Vows, when conceptually kept, lessen the real meaning of
the pledges,44

40
This refers to Nyingma-pa and so-called Sarma, i.e. the old and new schools. Old
School refers to Nyingma and the New Schools are Kagyü, Sakya, and Gelug.
41
For a study of the GGT (rgyud gsang ba snying po) see Lama Chonam: 2010). Perhaps
the title rGyud kyi rgyal po chen po dpal gsang ba'i snying po refers to the commentary
on the tantra (°'i 'grel pa; Śrīguhyagarbhatantramahātantrarājaṭīkā T 4718) authored by
Sgeg pa rdo rje (Lilavajra).
42
This passage is also cited and tl. in Sangye Nyenpa 2014: 133-134.
43
These are six different spheres of rebirth commonly taught in Buddhism as: Hell beings,
hungry ghosts, animals, humans, half-gods, and gods.
44
The 5th Shamarpa’s com., explains the pledges (samaya) as the “samaya of
Mahāmudrā,” (Brunhölzl 2007: 110.) making it clear that pledges are not meant in the
sense of codices and vows, but rather refer to the tantric view (here samaya), which can
be understood as equal to the realization of Buddhahood and the tantric view of the union
of the so-called Three Doors, of body, speech and mind.
23
 Without mental engagement, free from all wishful
thinking,
Coming and going by themselves like waves of water,
Without dependence and fixation, not diverting from the
meaning,
Such unbroken pledges are the lamp in the darkness. 45
Just as said before, accumulating merit based on worldly appearances
is the basis by which, as it is said, Buddhahood is to be attained. The
essential meaning is not produced by concepts,46 virtue does not cause
welfare, not even a little, and neither does wrongdoing inflict any harm
whatsoever. When, freed from wanting and wishing, the clear light-
suchness is understood and internalised, all phenomena, beyond
saṁsāra and nirvāṇa, become equal in nature [and] plurality is of a
single flavour. Equality is the companion of the Dharmakāya; other
than that, nothing will be imparted. Also, whatever concepts arise in
one’s own mind are like leaves [drifting around] on a great lake. Blown
by the wind, they come and likewise go. Conceptual thoughts arise one
after the other; while a new one comes, the previous ceases. The source
is nothing but the mind itself, and since there is not any other, within
the state of suchness, one remains in equipoise47 unwavering and
without anything to rely on.48 Not diverting from the suchness of reality,
then one internalises nothing but the absolute truth—the lamp of all
phenomena, a lamp that dispels darkness and its likeness. Beyond

45
The tl. here follows the com. taking dam pa nyams med as synonymous with don dam.
More literally, it translates as “the uncorrupted or unimpaired excellency” (taking dam pa
here as a noun and not an adjective).
46
Concepts: here a translation of yid, one of the many words referring to different aspects
of the mind. Yid (manas), contrary to sems (citta), usually has the connotation of referring
to conceptual or (volitional) mental processes.
47
Cp. the com. to line 31 where the term has been rendered “resting in balance.”
48
Without anything to rely on: there are many ways to translate mi dmigs pa in the given
context. However, many of the established tl., such as “non-objectifiable, non-referential”
do not quite capture the fact that mi dmigs pa as a technical term anupalabdha in tantric
texts refers to the fact that one does not need any “external, i.e. imagined” support for the
practice, which is perhaps the most important notion of the term. Hence, I have used the
phrase “without anything to rely on” to render the general notion of the term instead of
using a technical translation.
24
ambition and hope [and] far away from extremes, the entirety of
Buddhist scripture will be comprehended: this is the meaning. As for
“attachment”: beyond saṁsāra and nirvāṇa, beyond deity and teacher,
and anything else, free from all mental clinging, and not dwelling in the
two kinds of extremes,49 then the entirety of Buddhist scriptures will be
realised.

B.2.5-7 Benefits, faults and Practice

B.2.7.1 Preliminaries
B.2.7.1.1 Relying on the Guru

If one applies oneself to this meaning, one will escape the

prison of saṁsāra.
Resting balanced in this meaning, all sins and obscurations
are eradicated.
That is called “The lamp of the teachings.”
The foolish who do not have trust in this meaning,
Are consumed, totally carried away by the stream of
saṁsāra.
How pitiful are those overwhelmed by the suffering of
miserable rebirths.50
Whoever wishes to be liberated from this agony—rely on a
qualified guru!
Once [his] blessing enters the heart, one's mind is freed.
Mind’s natural state is that of the Great Seal. When one has a firm
conviction regarding this very state and puts it into practice, one will
liberate [oneself] from the ocean of suffering that is saṁsāra. Further,
when all sins and obscurations are exposed as to be eradicated, this is
taught as the “Lamp of teachings.” The foolish, who do not have trust
regarding the very state of the Great Seal, will not be liberated from the
great stream of saṁsāra but upon being reborn in the lower realms

49
Two kinds of extremes: This normally refers to the extremes of existence and non-
existence or any such pairs.
50
Miserable rebirths: here a rendering of ngan song (durgati) referring to the three lower
or bad (dus°) rebirths of hell beings, hungry ghosts, and animals.
25
experience inconceivable suffering. When one, by having a state of
compassion in order to depart from those [states] after having obtained
a human body, receives the blessing of a qualified teacher, and that
blessing enters into oneself, then that is the meaning called “realizing
the very reality of the Great Seal.”

B.2.7.1.2 Giving rise to renunciation

The phenomena of saṁsāra are without purpose, the cause
of suffering.
Since what is put together is without essence, look at the
essence that has meaning!
Beyond all dualism is the king of views,
Without distraction is the king of meditation,
Effortless is the king of conduct,
Without hope and fear the goal is actualised.
What is called “endowed with the features of saṁsāra” applies [even]
to the foundations of virtue, [when] they are a conditioned support for
the Accumulation of Merit.51 The Great Seal, having the characteristics
of luminosity and emptiness by its nature, is non-conceptual. “View”
means a state of compassion that is endowed with a purpose. Likewise,
the true state of this meaning put into practice is when reality is realised
as transcending the ranges [of dualism] of subject and object. The king
of views is acting without distraction and not causing any harm no
matter what. If one cultivates this very meaning, that is the great king
of meditations. Going beyond the effort and pursuit of both of those
two, just this is the great king of conduct. [Finally,] being without hope
and fear regarding any of this, the fruit has fully ripened.

51
This is further explained in Nyenpa: “Samsaric phenomena, again, are not just thoughts
of attachment, aversion, and ignorance, but all contaminated virtue also. Any virtue that
is not connected with practice of the union of luminosity and emptiness, luminosity-
emptiness yuganaddha—for instance virtue that goes to an extreme of emptiness devoid
of compassion, and vice versa, compassion without emptiness—all such practices are
included in samsaric phenomena, phenomena that perform a samsaric function.” (Nyenpa
2014: 170.)

26
B.2.7.1.3 Ascertaining view, meditation, conduct and result

Beyond [any] support for meditation, the nature of mind is

luminous.
No [more] paths to be traversed is the path to Buddhahood.
Without anything to cultivate, unexcelled awakening is
obtained.

“Objects of support [for meditation]” are visualizations of deities,

recitations of mantras and so on. If one goes beyond such supporting
means, the nature of mind—the meaning of reality without fixation [on
anything]—is luminous. Therefore, when there are no paths to be
traversed, beginning with the lesser vehicle and all the rest, the path
called “Buddhahood” has been perfected. Then, when one has become
acquainted with suchness without objects [to support one's practice]
through non-meditation,52 “unexcelled awakening” will be obtained.

B.2.7.1.4 Abandoning worldly affairs and training in isolation.

In this way the benefits of view and practice are taught
Alas! Worldly matters, when examined well
Cannot last, like dreams and illusions.
Ultimately, they are not real.
Therefore, let [yourself] feel sorrow and give up mundane
activities.
Freed from friends and familiar places, departed from all,
One practices alone in the wilderness or mountain
hermitage.
When the unattainable is reached, the Great Seal is
obtained.
Just as a tree with its trunk, branches, and foliage so vast
Is cut off from its only root [and so] its branches and leaves
wither,

52
“Non-meditation” is the translation of bgoms med, while goms has been translated with
“to become acquainted.” The first refers to the cultivation of something, goms—in
contrast—denotes the frequent repetition of a practice. Hence, the idea is that the process
of getting used (goms) to just resting without any conceptual or other mental involvement
(bsgom du med) will bring about the result.
27
 Just so, by cutting off the root of thoughts, the foliage of
saṁsāra withers.
Though what is called “world” is beyond the reach of understanding,
yet one enters the mundane activities of saṁsāra. Not only can all these
worldly phenomena not last, but also they appear similar to the Eight
Analogies of Illusoriness.53 As for these examples of illusoriness, such
as dreams and the like, they do not truly exist with regard to the
dharmadhātu, the absolute meaning. Hence, for this reason, let deep
disillusionment towards the entirety of saṁsāric phenomena arise.
Thoughts about all mundane activities, friends, and places, and
[feelings for them] such as attachment and aversion are abandoned.
Then, one practices alone in forests and the like, [in] hermitages in the
mountains [or] any very isolated place that seems agreeable. Doing so,
unwavering from within, there is nothing to be cultivated [any longer]
and all ideas about saṁsāra and nirvāṇa, and all spheres of dualistic
thinking54 are left behind. Then, this is when the absolute meaning of
the Great Seal itself, the dharmadhātu, will be obtained. To illustrate
this further, if a tree [with its] trunk, branches, sprouts, foliage,
blossoms, and its delicious fruits, is cut off by the only root, then all its
thousands of branches and twigs will wither. In the same way, once the
root of thoughts55 is cut off, the foliage of saṁsāra and nirvāṇa together
with all conceptual thinking will wither.

B.2.7.2 Main practice

B.2.7.2.1 The mode of practice for those of the highest
capacity, Kyeho!

53
Eight Analogies of Illusoriness: 1. rmi lam (dream), 2. brag ca (echo), 3. dri za'i grong
khyer (The city of Gandharvas), 4. mig thor (hallucination), 5. smig rgyu (mirage), 6. sgyu
ma (magical[ly produced] illusion), 7. gzugs brnyan gyi snang ba (appearance of
reflection [such as the moon in water]) and, 8. sprul pa'i grong khyer (manifestations that
are not real, such as the optical illusion of] a city magically produced).
54
Lit. “all areas of subject and object”.
55
“Thoughts” is here a translation of sems. The idea of “killing the mind or thoughts” is
moreover found in Tillopā’s DK, cp. §§ 3 and 36.

28
 As the darkness accumulated in a thousand eons is cleared
away by a single lamp,
Just so, wrongdoings accumulated in this eon and all
defilements are cleared away
By just one instant of mahāmudrā-luminosity [appearing] in
one’s own mind.

For instance, even the most intense darkness, the nature of which is
blackness that has obscured [light] for a thousand eons—such a
conglomerate of blindness is cleared away by just a single lamp. Now,
even the unimaginable amount of wrongdoings that have been done
during beginningless cyclic existence until this very moment, these
wrongdoings accumulated in this eon and the entirety of all defilements
is cleared away by just one instant of mahāmudrā-luminosity appearing
within one’s own mind.56

B.2.7.2.2 Examples for the three kinds of individuals

Kye ho! Due to mental concepts, the meaning transcending
intellectuality is not seen, 57
Due to provisional teachings, 58 the effortless meaning is
not realized.
If you wish to attain effortless meaning transcending
intellectuality,
Cut off the root of your own mind and rest in naked
awareness

56
See also l. 41, where it is explained why this state is not realized and thus presents the
negative or passive condition of mahāmudrā-luminosity.
57
Here blo, which actually denotes an intellectual or in some sense conceptual aspects of
mind, here has been translated as “mental concepts” (for blo yi chos, lit. “phenomena or
aspects of the conceptual mind”) and “intellectuality” (for blo) respectively. These
translations, though not quite accurate, have been chosen to emphasize this distinction.
58
byas pa’i chos, lit. “produced or artificial phenomena” has here and considering the
com. tl. as “provisional teachings” to contrast with byar med don, which here and
according to the com. is clearly synonymous with don dam. The pair byas pa and byar
med as meaning “doing” and “nothing to be done” could likewise, taking chos and don
slightly different, be translated with “Due to the habits of acting, the reality in which there
is nothing to be done, is not realized.”
29
 And allow the polluted waters of conceptual thoughts to
[become] clean.
Without preventing or striving for [any] appearances, relax
naturally
When nothing is adopted or abandoned, one is freed into
the seal of [all] appearances and existences. 59
Latent tendencies covering the unborn “All-base”60 are
forsaken,
There should not be “now and later,”61 [just] rest in the
unborn essence!
Appearances are nothing but intellectual phenomena of
one’s own [mental] projections.62
The supreme king of views is without any limits.
The supreme king of meditations is limitlessly extending
vastness.
The supreme king of actions is effortless and
spontaneous.63

59
The verse itself, without the support of the com., would rather be understood as “When
nothing is adopted or abandoned, appearances and existences are freed/liberated into the
[Great] Seal.” In view of the com., however, the relation between snang srid and phyag
rgya has been interpreted as a genitive (bla na med pa thams cad chos kyi phyag rgya)
and not as those being subject and object of the verb grol.
60
Cp. n69.
61
mnyam rjes is a term combining mnyam bzhag and rjes thob, lit. “resting in equipoise”
as denoting the practice itself (= during practice) and “subsequent attainment,” i.e. the
state after resting in meditative equipoise (= after practice). This here has perhaps to be
understood in the sense that there may not be [a differentiation] of the practice and non-
practice, i.e. something that would follow as its subsequent result. This implied
differentiation, though it has been translated with “now and later,” should be understood
as implying “now and later regarding meditative practice.”
62
ll. 84-88. Are only very briefly paraphrased in the commentary but lack a proper
explanation. L. 89 has been understood as reflected in the commentary (rang gi snang ba
las byung ba'i blo'i chos thams cad phyag rgya chen por rtogs pa yin te) and translated
accordingly.
63
rang gnas lit. “self-abiding or existing” has here been understood adverbially in the
sense of “inherently natural.” It was here rendered with “spontaneous,” though neither
“spontaneous” nor “naturally” seem to quite catch the word fully, since the term
30
 The supreme fruit is naturally dwelling 64 without hope.
What are called “intellectual” are the teachings of the lesser vehicle,
because those are ideas that are only provisional.65 If reality, the
meaning-Great Seal, which is effortless, is not understood, [but] one
wishes to attain the reality which effortlessly transcends intellectuality,
if one remains unwavering from within in the very nature of one’s own
mind, [and] when then the flock of all conceptual thoughts ceases, the
unsurpassable seal of all phenomena is actualized. Moreover,
investigating the unborn nature of mind, the store consciousness,
deeply,66 one actualizes all intellectual phenomena that arise from one’s
own [mental] projections67 as the Great Seal.68 Experiencing reality

“effortlessly” (byar med), somewhat already contains the idea of “naturally” in some
sense.
64
The same rang gnas, as in the previous stanza has here been rendered differently, more
in the sense of “self-sufficient.”
65
In this portion dharma (chos) is used three times, but it appears in slightly different
nuances. Lit. the passages translate as follows: “What is called “dharmas of (in the sense
of properties) of the intellect” is explained as dharmas of (in the sense of teachings or
propositions of) the lesser vehicles, because [those] are dharmas (in the sense of
appearances or ideas) that are produced.” Produced is here to mean mentally fabricated
and hence only provisional and not ultimate or ultimately valid.
66
“Investigating deeply” here translates klong du ‘gyur, while below klong du gyur has
been taken as “perfected.”
67
The store consciousness (Tib. kun gzhi; Skt. ālayavijñāna), more lit. called “All-base”
or simply “base,” is a very sublime form of consciousness, a kind of subconscious
continuous stream, in which all actions (Skt. karma) ever conducted are stored as so-
called karmic imprints (Skt. vāsanas) or seeds . Once those imprints or seeds (Skt. bījas)
mature (Skt. vipākavāsanā), they give rise to certain “impressions” (Skt. niṣyandavāsanā)
and form habitual tendencies in the future. Hence, understanding the functioning of the
store consciousness, its karmic imprints and their maturation, the source of one’s
tendencies and their origin, commonly misunderstood as “external appearances” can be
understood.
68
This passage seems to relate closely to a statement found earlier in the text. B.2.1.2.
reads: “Like this, also the multitude of conceptual thoughts arising from one's own mind,
should be known to arise simultaneously with the Great Seal” (de bzhin du rang gi sems
las byung ba'i rtogs pa'i tshogs kyang | phyag rgya chen po dang dus mnyam du byung
ba yin par shes par gyis)
31
without limits69 is the king of views. To be boundless and without
distraction is the king of meditation. Being free from extremes, without
preventing or striving for [anything] is the great king of actions. 70
Perfecting those [three], without hope or fear, is the supreme result.

B.2.7.2.3 The mode of practice for those with smaller

capacities in the beginning, the middle, and the end
A beginner is like water [rushing down] a cliff,
In the middle, the great river Gaṅgā flows placid,
In the end, all streams flow into the ocean, of a single taste.
Those of little capacity [cannot] remain within [reality], 71
Adhere to instructions on tantric methods and various
means of meditation [and]
Train until you dwell within awareness.
A beginner starts from the lesser vehicle and proceeds from there step
by step. Moreover, a beginner is like water [rushing down] a cliff, and
has the understanding that through accumulating [merit] one is virtuous
and when generating harmful intentions and wrong views one is flawed.
Once freed [from] holding on to any of those, one enters the path of the
secret mantra (vajrayāna). [Then], just like the great river Gaṅgā or any
such great river flows placidly, likewise, one will not be affected or be
at risk of being harmed by whatever sin or virtue is accumulated
through small difficulties [on the way]. After that, in this way one

69
mu mtha’ med might likewise be tl. as “without extremes,” referring to the extremes of
any of the wrong views, such as externalism, or nihilism etc.
70
This passage addresses the famous threefold set of View, Meditation and Action (lta
sgom spyod gsum): The term “view” refers to the right understanding of the Buddhist
path. “Meditation” or more literally “cultivation” is the actual practice, i.e. the application
of the methods, and “action” or “conduct” is the discipline that is necessary to stay on the
path of liberation.
71
ngang la is here taken as rang gi sems nyid kyi ngang las (cp. B.2.7.2.2.) or de nyid kyi
ngang las (cp. B.2.4). Hence, the term “reality” has been added. Alternatively, ngang la
could be understood as “naturally” or “innately.” See also l. 99: rig pa ngang la.

32
reaches perfection without anything to rely on, like an ocean that
becomes one72 with all rivers [that flow into it].73
Those persons of only little capacities do not understand the meaning
to be like this, but must, until the Great Seal has been realized, adhere
to instructions on tantric methods74 and various means of meditation.
They must focus on essential awareness75 and rely on and practice the
Four Seals76 until the point at which there is realization.

72
Here ‘dres pa is taken as “becoming one with,” inspired by ro gcig from the mūla.
73
For this passage, the 5th Shamarpa’s com. offers a rather detailed explanation of this
verse. See Brunhölzl 2007: 115-116.
74
To “adhere to instructions on tantric methods” is a translation of rlung gi gnad bzung,
lit. “the seize/grasp (=use) the essential points (= pith instructions) on prāṇa (= subtle
energies/winds).” Though the commentary does not make explicit what is meant exactly,
we can suppose that this refers to sets of practices commonly referred to as rtsa rlung or
‘khrul ‘khor, i.e. yogic exercises involving particular visualization of movements within
energy channels and centres, such as those utilized in the Na ro chos drug or the
ṣaḍaṅgayoga-systems.
75
“Focus on essential awareness” is a translation of gnad du gcun. Another possible way
might be to “enhance awareness.” In the light of the whole commentary this statement is
supposedly to be understood as “to enhance awareness of non-conceptual abiding in the
nature of mind.”
76
The Four Mudrās or Seals (Tib. phyag chen bzhi; Skt. caturmudrā)—not to be confused
with the Four Seals as a translation of sdom bzhi—are mahāmudrā, dharmamudrā,
samayamudrā and, karmamudrā. In general, the term, which is mainly related to the
Yoginītantras and collections of poetic writings associated with the Siddhas, refers to the
quintessence of their content. The term can be understood as the description of the
experience regarding the idea of awakening in the Buddhist tantras. This concept usually
goes together with the “four joys”, “four moments” or the “four Buddha bodies” etc. (See
also Snellgrove 1959: 34.) and explains the sexual symbolism of the union practice with
a female partner both as real and imagined. There are however further differentiations of
mudrās, particularly in connection to the yogic practice of Karmamudrā addressed in the
dohās, which can also be viewed as an individual practice lineage, as the above fourfold
differentiation does not necessarily apply everywhere (Sferra 2001: 54.).
33
 When relying on an actual consort77 the blissful-empty78
awareness emerges.
With the blessing of wisdom and means, remain in
equanimity.79
Letting it descend gently, hold it, bring it up again

Direct it to its place and let it pervade the body.80

In this way, without desire and attachment,
blissful-empty81 awareness manifests.82
Now, the entire part from “When relying on an actual consort” until
“blissful-empty awareness manifests” is not explained here in detail. It

77
“Actual consort” here tl. karmamudrā, lit. “action seal” as usually denoting the real (=
physical) female partner.
78
Blissful-empty (bde stong) is a term denoting the so-called “positive-mystical”
experience of emptiness (stong pa nyid; śūnyatā) and can be, though this is a rather vast
and complicated topic from the view of Buddhist doctrine, be understood as a further
notion of gzhan stong (“other-emptiness) and in opposition to the so-called “negative-
intellectualist” view on “self-emptiness” (rang stong).
79
Equanimity (snyom pa) is here, since the bliss of wisdom and means is addressed, just
another way of referring to the union of male and female (≈ bliss-emptiness) to be
understood as “union.” Brunhölzl translates this line as “blessing, means and prajñā, enter
into union,” which though of course possible, seems less likely.
80
This is a very shortened description of what could essentially be said to be a description
of gtum mo (Skt. caṇḍālī), a practice strongly associated with the Hevajratantra and in
terms of the dohās and the transmission within the Kagyü associated with Kṛṣṇacaryā’s
poem (see Schott 2019: 33-43.; there also the entire poem is given, in which rather
detailed descriptions of the procedure can be found). gtum mo is moreover the first of the
six practices described in the Na ro chos drug (see for instance Mullin 1997.). However,
the principle of the practice can, generally, be associated with various practices that
involve deep breathing (vase-breathing) and other breath-controlling practices (Skt.
prāṇayāma). It is, without further contextual information, not possible to make precise
statements about the exact intended procedure or the system according to which it is
practiced.
81
Cp. n78.
82
Cp. § 38 of Tillopā’s DK where likewise in the end of the poem a brief paraphrase of
the gtum mo practice is given.

34
has to be performed in view of the quintessential instructions of the path
of liberation.

B.2.7.3 Long life, the fruit of practice

Living long, without grey hair and bright like the moon,
Of splendid complexion, and as powerful as a lion,
You will quickly obtain the ordinary accomplishments,
[and finally] enter the supreme.

The part from “Living long, without grey hair” until “Quickly obtaining
the ordinary accomplishments, you will enter the supreme” is the
aspiration: “Beings with fortune, may you remain in this essence!”

35
 C. Dedication
Thus, everything up to this point concludes the text. May
[my] annotation of these sections83 elucidate the meaning of
the Mahāmudrā Gaṅgā-ma at least a little.
The composition has been completed [by me,] Rangjung
Dorje in the eighth month of the Sheep year at the auspicious
sarma place of Tsurphu.84
May this blazing glory of good fortune ornament the world! 85

May the outline

for Chakrasamvara-Tilopa’s Great Seal,
Set forth by Ranjung Rölpe Dorje86
Make the Great Seal realized by all.

83
Rendering of phye ba rdzogs, lit. “completion of the parts/division.”
84
Tshurphu (mtshur phu), near Lhasa, is one of the main seats of the Karmapas and was
founded by the 1st Karmapa Düsum Khyenpa (Dus gsum mkhyen pa; 1110–1193) in 1159.
According to the life dates of the third Karmapa, 1284–1339, the only sheep year that
occurred during his life was in 1331 (lcags lug = iron-sheep year) and hence must have
been the year in which the composition had been completed.
85
Lit. Jambhudvīpa (Tib. 'dzam gling) which is synonymous with the place humans
inhabit within the Abhidharma world system and hence accurately rendered with “world.”
86
A bit surprisingly, the colophon of the sa bcas suggests that this was composed by the
fourth Karmapa Rölpe Dorje (Rol pa'i rdo rje; 1340–1383) and not by the third Karmapa.
However, the addition of the word rang byung in the third line leaves some doubts about
how to understand this third quarter (pāda) of the verse, which apparently is part of the
3rd Karmapa’s name. Rol pa'i rdo rje is also an epithet for Hevajra, though this might be
disregarded here.

36
Tillopā’s Dohākośa & its Commentary, the
Sārārthapañjikā

Homage (°namo) to Vajraḍākinī,

The Sārārthapañjikā—the commentary to explain the real meaning—has
been composed for the Dohā-verses of the venerable Tillo. Here on
earth—as it is said—venerable Tillo is the lord of great Yogins, and
regarded to be of great compassion. He taught the meaning which he
obtained himself for the benefit of beings wishing to establish others in
it.87
§1 Aggregates, elements, sense bases and faculties: they are
held in their entirety by the innate nature. 88

87
Here I have taken the first part of the whole sentence, the subject and its two bahuvrihi-
compounds as a nominal sentence to simplify the English. The form “pratipādayitukām”
is not free of doubt. Bagchi reads “pratipāṣyitukām” which would translate something
like: “the meaning (artham), which he obtained himself (°svādhigatam) [and] wishes
(°kām) to explain (pratipāṣyitu°), for the purpose of all (sattvārtha° = understood as
°ārthāya).
88
Tib. renders the second half of the verse as follows: “[...] Those arise from the innate
nature and dissolve back into it.” (lhan cig skyes pa’i rang bzhin las byung zhing de ru
thim). Jackson translates: “Aggregates, elements, fields and the senses- all are bound up
in your innate nature.” DMB reads phyag rgya chen po for lhan cig skyes pa and has
shortened the 9 footed lines into 7 footed lines. Cited from Saraha’s Dohākoṣa. Trnsl. e.g.
Jackson 2004.; The com. on this verse (Bagchi 1938: 102.) tentatively translates as
follows: “The nature of aggregates, elements, sense bases and faculties, objects, ideas and
illusions is seen. In those nothing to be defined or characteristics are known. Regarding
those in any way, the notion of water must be admitted being like all mirages in water.
That there is not the existence of a wave is only due to the notion that shines forth like a
mirage. For there is just the shining forth of the mirage it must be acknowledged as the
shining forth of the wave. Therefore, reality is shown by words in dohā[-format] that are
always new and always different. Regarding this very dohā, and about whichever dohās,
nothing has been concealed, [so] the instructions of the guru may not whither. That is the
meaning that causes desire for all paṇḍitas.
37
First; the purification of the aggregates and so forth in this life is taught
by means of the innate89 for the aggregates and so forth to become the
cause of advantages in the next. The first stanza beginning with
“Skandha” means the following: The five aggregates appear as form,
feelings, sensation, formation, and consciousness; The five elements
are defined as earth, water, fire, wind, and space; The [six] sense-bases
are eyes, ears, nose, tongue, skin, and the mind. All those are bound by
the innate nature.
What is the innate? It may be either the nature of existence or the nature
without existence. If it is the nature of existence, then [this means]
precisely cyclic existence [and] if it is the nature of non-existence, then
this likewise [means] the cutting off.90
Precisely, therefore, the perishing of doubts is taught [with the next
verse]:
§2 Regarding the innate, do not ask for existence or non-
existence;91 One should wish for the equal taste there, in
emptiness and compassion.92
Regarding the innate, one does not search for existence and non-
existence, which have the nature of Saṃsāra and Nirvāna. Here in
emptiness and compassion, there in the innate, one seeks the equal
flavour. This is eternal, has the nature of joy, is the highest bliss and is
called merely conventional; Therefore, through studying the

89
Innate—throughout the text is the rendering of sahaja. It is a technical term denoting
the “the moment in which innate qualities […] perfected.” (Jackson 2004: 15f.; Kvaerne
1977: 61-64.) The emphasis of this term in the dohā-writings has inspired some scholars
to define this as a distinct Buddhist school called the “Innate Vehicle”—*Sahajayāna)
(Dasgupta 1946: 3-38; 1950: 61, 71 f.) This idea also finds support in Kapstein’s paper in
which he associates the dohā-movement with the idea of ‘Subitism’ (Kapstein 2015:
293.).
90
“Cutting off” is here to be understood as a synonym for nirvāṇa, the counterpart of
saṁsāra.
91
This, according to the com. on stanza one, is to be understood as saṃsāra and nirvāṇa.
92
Tl. e.g. Jackson 2004. DMB reads “Without elaboration of things and which are not; For
a mind that does not engage [in anything], there is nothing to be wished for.”

38
conceptions you must undo the shackles of saṃsāra from the nature that
is [actually] pure; How then the mind, as the conceptions have been
investigated, is to be purified, is taught [in the next verse]:
§3 The mind must be killed, slaughtered with Nirvāna; the
three worlds are entered, empty and pure.
Having slaughtered the mind—for which the investigation of its
concepts has been done—with nirvāna, which has the characteristic that
is emptiness, it is killed, and after having killed it the knowledge of
undefiled emptiness of the three worlds93 is entered. This here is the
meaning of the whole [passage]. In the range of all elaboration,94 due to
the faults of excision and falling from the innate gnosis; Also, the nature
that is without abiding should be considered regarding the innate.
Therefore, it is moreover said:
Praise to you, who is neither abiding in saṃsāra nor in
nirvāṇa.95
[Next], in order to somewhat oppose the defiled reality that has the
nature of not-thinking, he teaches [the next verse]:
§4 Do not [try to] refute the false96 with unthinking! Hark!
Do not wish yourself [to be] in fetters! 97
§ 4b A mind that does not engage [in anything dwells] in its
natural fresh state. Cutting off all falsity [and] not

93
Three worlds refer to the three spheres (tridhātu), i.e. the desire realm, the form- and
formless realms.
94
Tl. of “sarvaprapañcagocare,” prapañca (spros pa) has before been rendered as
“proliferation” (cp. B.2.1.1).
95
This half verse seems to be cited from the Paramārthastava as preserved in the so-
called “Budhhastotrasaṃgraha”.
96
For the term micche no correspondence can be found in the com.; it should in this verse
mean something like wrong or untrue (Turner s.v. mithana.)
97
The second couplet is not com. upon. The Tib. tls. only seem to agree on the first line.
DMB reads the second line as following: “A mind free of occupation, doesn’t seek for a
purpose; the nature of all faults.”
39
 planting [new], Oneself undoes the shackles all on one’s
own.98
One should not act upon the mind, which means one should not spoil
that innate knowledge that is without conceptions and mental
engagement by entering an imagined innate state. Therefore, it is also
taught:
As long as some imaginations are coming forth in the mind,
form will occur.99
After having purified the mind by means of the innate wisdom, one
strengthens the mind in the innate wisdom that is without imagination;
thus he teaches the means of entering into the mind that is without false
ideas [in the next verse]:
§5 If the vast mind100 is entering into the bliss of
sameness, then in this moment one does not perceive [a
difference] regarding the senses and their objects.
[Here] the mind has the characteristic of a connection. If, through
being vast—through having the cognition of emptiness—[the mind]
enters into the bliss of sameness, [then]101 in that moment one does not
perceive by means of the senses and their objects [any longer].102 [With

98
The second part of the verse does not have any com. and is only found in Tibetan.
99
This verse, in its total, is also cited in two other com. on dohās, the Viṣamapadabhañjikā
for Saraha’s DK (Bagchi 1938: 108-109.) and Munidatta’s *Caryākoṣagītivṛtti (Kvaerne
1977: 106-107). The rest of the verse tentatively translates as follows: “... that which has
the nature of joy, that is causing the highest bliss, also merely conventional; or that which
causes dis-passion that is also the main cause for the arising of that which related to both
of them; The is also no nirvāṇa anywhere other than due to a merely conceptionless mind
regarding its objects.”
100
Here a tl. of khasama, lit. “space.” On the analogies of “space and mind” cp. B.2.1.6
(dper na nam mkha' stong par don bsdu ba'o.) see also Saraha’s DK 42a-c. (Jackson
2004.)
101
Here we need to supply their intended tadā, as the correlative to yadi, i.e. the particle
tahi as the correlative to jahi, which is missing in the commentary.
102
Here the important notion of momentariness is explained in terms of change of
ordinary into extraordinary perception, i.e. common dualistic perception that perceives
40
the next verse] he teaches the taking away of the afflicted mind and so
forth:
§6 It is without beginning [and] without an end; non-duality
is declared [as such] by the venerable best Guru.
[The non-dual] is without beginning due to the non-existence of
permanence [and] due to the non-existence of destruction it is without
end. [Just] that is the bliss of sameness. Hence, this non-duality,
[though] well described by the venerable Guru, yet cannot be expressed
with words, so it is taught [in the next verse]:
§7 When the mind is dead then the breath has dissolved
totally; that what is designated as self-awareness is
reality;103 How could this be taught to anybody?
Now when104 the mind of false imaginations has died [then], also the
breath has without a doubt dissolved; that is the truth, the
characteristic which relates to self-awareness. How could this be
taught to anybody?
That reality, the characteristic of which relates to self-awareness, [even
though] common to everybody, is taught [next]:105
§8 Oh Fool! the truth is neither in the reach of normal people
nor to be understood by normal scholars; Who has merit and a kind
venerable Guru, that one will access reality.106

by means of subject-object division ceases in favor of (yogic) perception for which such
a distinction has been transcended.
103
Tib.: “self-awareness is the fruit of the real,” (rang rig pa yi de nyid ’bral bu ni) Bagchi
1935: 144; see also Jackson 2004: v. 7.
104
This yat is taken as yadi, supplying the respective particle for the second part of the
sentence.
105
The idea of self-awareness is only taken up again in § 9. Hence this avatarānikā is
referring to the next set of verses rather than the next verse alone, which after all might
be a reason for reconsidering the reconstruction of the lacuna for the com.
106
The verse is not transmitted in its entirety. The second half is based on the Tib. and the
com.
41
Oh Fool! Truth is out of range for normal107 people and inaccessible
for the world of scholars who have dived into numerous treatises. One
who has merit and a kind venerable Guru, for that one reality is
approachable, [which means] it is possible to be known.
Now, to point out that, he teaches [the next verse]:
§9 “Self-awareness is the fruit that is reality,”108 [thus] the
venerable Tīlo declares. Whatever remains in the sphere
of thinking, that is not the ultimate truth.109
“Self-awareness is the fruit that is reality. Those who are consumed
by the sphere of thoughts that is in accordance with their [imagined]
meaning, do not obtain the ultimate meaning.” Thus, the venerable Tīlo
declares. That self, which is non-conceptual great bliss—precisely that
is the reality [which] is without the existence in the field of other ideas.
This is the concise meaning. [The next verse] is taught as the means for
destroying such false ideas:
§ 9a-c110 a) Neither can reality be shown by the Guru’s words, nor,
therefore, can the student comprehend. The innate is the fruit
which tastes of nectar; who can teach that to anybody?111

107
Tl. Apa. loa (Skt. loka) from the root verse.
108
I have, according to the com., tl. tattaphala as a karmadhāraya (samānādhikaraṇa),
which, though one could interpret it as a ṣaṣṭhi-tatpuruṣa (Jackson 2004: verse 9), does
seem to make good sense. The idea seems to be that the goal (fruit) is reality itself rather
than resulting from it. The latter which would imply a certain result that would be (at least
partially) separate from reality.
109
As in the previous stanza, the SP does not give the entire verse but om. it (ityādi). In
this place, however, the part implied can be confidently identified on account of the Tib.
tl. and a corresponding passage related to Saraha’s Dohā materials, as remarked by
Bagchi (1935: 146) and accordingly adopted in Jackson (2004).
110
These verses are only found in the Tibetan translation.
111
This verse is again found in fragments of dohā-verse attributed to Saraha, appears in
the Kriysammuccaya (Bagchi 1935: 147-148; 1938: 47.), and is cited in Munidatta’s
*Caryākoṣagītivṛtti (Kvaerne 1977: 233). These verses are also tl. in Jackson 2004.
42
 b) When thought is pacified and thought and breath melt into
sameness, every detail is rejected there—the triple world has
come to rest.
c) Fool! You must know your inmost nature—then you will cut
the net of ignorance, every strand.
§ 10 Thoroughly [and] completely purify the mind in the innate;
here in this life you [will obtain] 112 accomplishments [and
find] liberation through the body.
[If] by means of the innate, the mind, [inasmuch as] it has ordinary
cognition, must be purified thoroughly, which means verily. Then, here
in this life, there are accomplishments [and] indeed the people are
pacified and so on.113 Moreover, you will attain liberation with this
body.
[In the next verse] he taught again the fruit of purifying the mind:
§ 11ab a) Listen! If the mind arises, then the mind [also] ceases; 114
Abide in the same taste indifferently [and] seek perfectly
that which is both mind and not mind.115
b) In just this lifetime one will be perfectly and brilliantly
accomplished; Once mind is at ease, then the triple world
dissolves.116

112
The verb supplied here (pābasahi), is added on account of the com. and the Tib. tl.
113
Bagchi (1935: 151) com. on the use and origin of śāntikādi and takes it as referring to:
śāntika, pauṣṭika, ābhicārika and vaśtikaraṇa, i.e. certain supramundane
accomplishments.
114
The tl. of this part is based on the alternative interpretation: suṇa hua citta instead of
suṇahu acitta (DKBg,Ja)
115
The tl. of the second part of the verse is according to the Tib. tl. of the om. Apa. with
Bagchi and Jackson: “The stainless (ṇimmala) one taste (samarasaṃ) is beyond (°rahia)
existence and non-existence (bhāvābhāva°)”
116
This verse is preserved in Tib. only.
43
♱The nature of an awakened one does not appear if concealed with the
stains of incidental behaviour and circumstances.117 In this way the
equal taste, void of duality—only that is the best and stainless mind. [It]
naturally has the nature of pure realization [and is] without grasping for
any existences; thus [it] is taught [in the next verse]:♱118
§ 12 The best of trees, which is the non-dual mind, spreads
within the entire triple world. [When one] bears the fruits
and flowers of compassion, the best of trees is near. 119
As was said, benevolence for others is shown. That non-dual mind that
is the king, the best of trees,120 is not far away, just like the divine tree 121
that spreads within the entirety of the triple world, and likewise the
best of analogies.122 “This is the self [and] this is another,” by such
[thinking], which somehow divides into parts, through [one’s]
inclination towards conceptual thinking, [one] creates problems for

117
This, most likely, refers to afflictions (kleśas and upakleśas) and latent tendencies
(vāsanas). Cp. com. § 14.
118
The crux-mark (♱) identifies this passage as problematic, and possibly corrupt, i.e.
misplaced within the commentary.
119
The second line is translated according to the word division °dharaṇa upara taüāra.
The interpretation of Bagchi (chāya: “anātmīyavicāro nāsti” Bagchi 1935: 4), followed
by Jackson (°dhara ṇaü parata uāra) translates: “There are no mine and thine.” (Bagchi
1935: 151.). The whole passage is cited from Saraha’s DK. tl. e.g. Jackson 2004; The
com. on this verse from the Viṣamapadabhañjikā (Bagchi 1938: 102.) tentatively tl. as
follows: “That said, benevolence [for others] is shown. The non-dual mind of the yogins
should be beheld as the king of things. (Text here seems corr.) Like the divine tree, it spreads into
the entirety of the triple world. “All” [means] the highest nonduality, this is the intention.
The tree is abounding in flowers, with the blooming flowers of compassion. None other
than that is benevolence. Having a pure nature etc. it makes completely full all and
everywhere.”
120
The “best of trees” (taruara) is a common metaphor for non-dual or *sahaja-mind.
See also Kvaerne 1977: 40-41.
121
This certainly refers to the so-called “wish-fulfilling tree” (kalpavṛksa), the fabulous
golden tree in Indra’s heaven.
122
The conj. applied here, particularly for paramādṛṣṭāntaḥ ity ārthaḥ remains highly
doubtful. Some would find a reading like that of the Viṣamapadabhañjikā: sarvaṃ
paramādvayam (Bagchi 1938: 147.) perhaps preferable.
44
oneself. [In such a case], even he who is freed naturally is still not
released. Therefore, you should not have a division into self and other
at any time.
That is taught [in the next verse]:
§ 13 Do not err about others and self. Everyone is always a
Buddha. Precisely this mind is stainless, in the highest
state [and] pure by nature.123
Do not err about others and self, though they appear separate, they are
of a single nature. How then when first all beings and elements are
eternal [and] pure justby nature, that then [one] is not a Buddha? this
is the intention. Then it is taught how there is benefit for the world [in
the next verse]:
§ 13b Through the sameness of oneself and others, [one] becomes a
venerable Buddha; [one’s] mind, having entered space,
dissolves. At that moment, the five senses, their
corresponding objects as well as the elements and realms,
having entered within, are gone.
§ 14 Everything one does for the moving [or] motionless is
empty and pure, do not doubt!
Moving means the world of beings [and] motionless means the world
of objects. Whichever good behaviour for the entire world one is
performing, after having taken refuge in that, one becomes active for
the benefit of the world because it is a delightful state without any

123
Cited from, and tl. according to, Saraha’s Dk. tl. e.g. Jackson 2004; The com. on this
verse from the Viṣamapadabhañjikā (Bagchi 1938: 102.) tentatively tl. as follows:
“Oneself and others are of the same nature. Do not err because they appear separate. How
then, when all things and beings are eternally pure by nature, that the nature of awakening
does not come forth? Being concealed (°āvṛtā) with stains (°mala°) of incidental
behaviour (read °nayāgantuka° for °nayānantaka°) and circumstances. In this way the
awakened one, void of duality, has the best stainless mind (cittaṃ). [It] naturally has the
nature that is bodhicitta as he is without any essence.” It should be noted that the com. of
§ 11, is essentially a paraphrase of this com.

45
considerations—that is the intention. Empty [means] without any
imagination [and] spotless [means] knowing the truth about
imaginations and stains together with the net of subconscious
impressions and obscurations. Therefore, considerations ought not to
be made. Likewise, even though conceptual, the wish fulfilling gem
creates for the world’s benefit in accordance with its power. In the same
way, due to faithful former wishes for [all] beings, also one’s cognition,
though being subject to false ideas, acting for the benefit of the world
with various pleasures, such as [those coming from] the power of merit,
thus is the meaning of the whole. [Next] the fault of grasping [at things]
related to the self is taught:
§ 15 One who proclaims: This is the self and that is the world;
How realizes that one the innate nature of the mind as
stainless?124
One who also is proclaiming: “This is the self and that is the world;”
How realizes such a one the natural state of the mind as stainless?
Due to being absorbed into the grasping for the self and what relates to
it, one does not realize the truth: this is the meaning. [In the next verse]
he taught, for those yogins who [now] have a taste of what is real, the
cause of reaching everything:
§ 16 I am the world, I am a Buddha, I am pure. I am without
mental engagement, [that is] the destroying of
existences.125
I am precisely the world, I am nothing but a Buddha, I am just pure,
and I am precisely without mental engagement. Existence [means]
saṃsāra. The destroying of that is nirvāṇa. Therefore, in this way a
yogin, who is dwelling in a state that is not different from reality,
produces reality day and night. Therefore, he is the world.

124
Tib. tl. the verse as “One asserting differences, such as ‘That am I and that is the world’,
how can that one ever be self-aware about the nature of the stainless mind?”
125
According to Tib. the last l. tl. as: “In that, [cyclic] existences and defilements do not
exist.”
46
 “Indeed, the whole world arises in me, [also] the triple-world
arises in me. This all is pervaded by me. This world is not
existing in another way. Having thought in this way, then
certainly a yogin, who may practice with [his mind] fixed
accordingly, that one succeeds without a doubt, even [if] he
has not (mad°) the slightest merit.”126
Moreover, [next] the meditation on Lord and Lady—by means of reality
that will serve as a purification—is taught:
§ 17 The mind is the Lord [and] the space-like is the Lady—
join127 [them] day and night with the innate. 128
The mind is bodhicitta129—the Lord. Space is great bliss pervading it—
the Lady. Therefore, it is moreover [said] in the King-tantra of
Śrīhevajra:

126
Cited Hevajratantra I.viii. 41. 42. (ed. Snellgrove 1959.); also cited in the com. on
Saraha’s DK (Bagchi 1935: 154.), 42 also cited in Lakṣmiṅkāra’s Advayasiddhi 31. (ed.
Shendge 1964: 21.). The idea of “the self as a representation of the cosmos” is found in
various sources, e.g. Kāṇha’s DK 17 (ed. Schott 2019: 274-275.); or in Dārikapa’s
*Guhyamahāguhyatattvopadeśa (gSang ba'i gsang ba chen po de kho na nyid kyi man
ngag; preserved in: D 2221; O 3065: chos dang las ni mnyam nyid du || rnal 'byor pa yis
rtag tu spyad || yon tan dang ldan yon tan med || rang nyid byed po sdud po gtso || 17 ||
(Phenomena and action are the same, This the yogin always practices. That which
possesses qualities is without qualities. I myself am the creator, the destroyer and the
sovereign)”
127
Tib. has rol, which means “to enjoy,” i.e. “to be in (sexual) union with.”
128
It is fair to say that the “theme,” which is here only addressed in a single stanza,
represents the main focus found in other songs of its genre, such as Kāṇha’s DK (Schott
2019) or the *Caryākoṣagītivṛtti (Kvaerne 1977), which almost exclusively elaborate on
the process of tantric breathing and visualization techniques that goes hand in hand with
male, female and their union as symbolizing the “main map and features” of the “tantric
subtle body” that is employed together with the respective exercises. The only place
where such symbolism is remotely referred to in the MU is vv. 101-105, where a summary
of the main points—regarding breathing exercises in combination with which the above
symbolism is used—is provided.
129
In view of the following citation, Bodhicitta here should be understood as so-called
relative or “physiological Bodhicitta.” In the dohās the importance of psycho-physical
experiences is usually emphasised over conceptuality. (Simmer-Brown 2002: 216 ff.) See
47
 The Lord has the form of semen [and] the desired Lady is
understood as the bliss [arising] from it.130
Alternatively, the Lord is great compassion [and] she, the Lady, is
spacious emptiness. The knowledge of the non-difference of emptiness
and compassion is that Lord and Lady are non-different. Thus, in this
way the mind should be in union—in sexual embrace131 with the innate
day and night. Therefore, it is moreover said in the Sampuṭa[tantra]:132
[Like] the steady light of a lamp as flowing down the rivers
stream; [So] one should always, day and night, dwell in union
with reality.
Then, he teaches [in the next verse] that by a yogin false ideas regarding
birth and death should not be developed:
§ 18 Do not be afraid of birth and death, the mind is
constantly dwelling in itself!
Birth [means] arising [and] death [means] decay. This also is only
imagination; Precisely therefore one should not be afraid.
Accordingly, it is taught moreover:
Indeed, the death of imagination leads to the state in which one
can fly.
Also, it is said:

also Wangchuk 2007, where, particularly in the sixth chapter, the idea of Psycho-
Physiological Bodhicitta and its possible doctrinal and soteriological backgrounds are
explored.
130
This very stanza presupposes knowledge of a rather elaborate system important to
Buddhist tantric texts and the dohās. It refers to the symbolism of sexual union of male
and female in relation to yogic breathing exercises and visualizations. See also § 23, 25-
27, in which the same content is referred to.
131
This passage has been supplied and is based on a rec. of a corrupted passage.
132
Though this citation is in this com. associated with the Sampuṭatantra, the citation
could only be found in the Hevajratantra I.viii. 56. (Bagchi 1935: 156.).

48
 For beings, because of the power of faithful former wishes one
accumulates merit; Arising is to be known by one whose
nature is the truth [and] whose nature is not different.
Therefore, the essential mind may be dwelling in non-difference.
Non-difference [means a state] in which a difference, a change is not
known. One’s mind133 should dwell [in] the non-difference of emptiness
and compassion day and night: such is the intention.
[In the next verse it is therefore] taught that yogins, who are dwelling,
certainly should not perform services at sacred sites and places for
asceticism:134
§ 19 Do not serve places of pilgrimage or retreat; One does not
obtain liberation by cleaning and bathing.135
Do not serve what relates to the sacred or places of asceticism of non-
Buddhists.136 One does not get liberation through external applications

133
The tl. is based on a conj. of cittam. Another way might be to conj to °jñānam, e.g.
“One should dwell (sthātavyaṃ) [in] the knowledge (°jñānaṃ) of the non-difference
(°abhinna°) of emptiness and compassion”
134
The soteriology found in the dohā-traditions and the Great Seal doctrine is that
salvation can only be reached by unbiased (niṣpra-pañca) non-conceptual (nirvikalpa)
insight or experience. Consequently, “theoretical” knowledge and established social
norms are to be overcome by the yogins, who only resort to their individual experience,
and who, by counteracting established ideas, prove and display their own sanity (Dowman
1985: 22 ff.). Hence, a distinct mark of the Dohās in light of unmattavrata (the “divine
madman” ideology), is that some among the “highest teachings” can—in the form of
Dohās—be transmitted and given outside of a traditional (and more conservative
ritualized tantric) setting (Jackson 1994: 24-27.). See also Dasgupta 1946: 58-100, who
gives a rather detailed account of various notions found regarding this topic.
135
The vv 19-22 are describing “distance from ritual and religious worship,” a theme
which can also be found in other dohās (cp. Kāṇha’s DK 18, Schott: 2019: § 18.) and also
Saraha’s DK, in which essentially the first eleven verses (Jackson 2004: vv.1-11 of
Saraha’s DK) form a rather obvious critique against religious and ritualized life.
136
Note on the word bāhya: It has in §§ 18 and 21 been rendered differently. Lit. meaning
either “external or outside,” it can also be used in its metaphorical sense, i.e. “opposed to
or excluded from,” that is to say “opposed to one’s own standpoint or that of one’s group,
etc.” Hence, it here seems to be used in its common sense of “non-Buddhists” or even
49
[such as] purification bathing. This here is the entire meaning. The
only [thing] sacred is the Great Vehicle. Having washed away the stains
of all false ideas through adhering to knowledge arising from it, one
obtains liberation, [but not] through cleansing waters of sacred sites and
similar external things.
Hence, he shows [in the next verse], that a yogin, who is dwelling in the
reality, ought not to praise worldly deities:
§ 20 The gods Braḥma, Viṣṇu and Śiva; these a Bodhisattva
should not worship.
Under no circumstances are the three gods Braḥma, Viṣṇu and, Śiva to
be worshiped by a Bodhisattva, because [they] are on the lowest path.
Therefore, it is said also [in the scriptures of] the Perfection of Wisdom
in Eight-Thousand Lines (Aṣṭasāhastikaprajñāpāramitā):
One should not offer flowers, perfume, or lamps to any of the
gods, nor take refuge to them.
Just this is taught [in the next verse]:
§ 21 Do not worship gods [and] do not go on pilgrimage;
Liberation is not obtained through worshiping the divine.
Worshiping gods with gems and the like should not be done. Neither
should travelling to other places of pilgrimage be done. Through such
worship to the outer goddesses [or] by heretical cleansing, complete
liberation is not obtained.
§ 22 Worship the Buddha with a mind that is without
imagination; Do not abide in existence or nirvāṇa.
One [may] reflect upon non-dual gnosis [and] the perfection of
knowledge. Therefore, it is moreover said by the venerable Dignāga:

“non-tantric Buddhists,” while the terms being used in the §§ 18 and 20, seem to rather
mean “external (materialized)” in some sense.
50
 The perfection of Wisdom, which is non-dual cognition, that
is the Tathāgata.
[One may] worship, [which means] serve [the Buddhas] with a firm
mind, that is without imagination. Do (kuru) not abide in existence,
[that is] saṃsāra, or nirvāṇa, [which means] the cutting off.
Precisely that is also explained [in the following verse]:
§ 23 Be fixed in the samādhi (concentration) of wisdom and
means; Then, when you have become firm, the
unequalled gets accomplished.137
The samādhi of wisdom and means is the non-dual samādhi of
emptiness and compassion.138 Be fixed in that! If the mind is made
firm in that, then the unequalled wisdom of a Buddha is
accomplished. Regarding this, there is no doubt. [Consequently, in the
next verse] he taught the abiding in the thorough knowledge of reality:
§ 24 Just as one eats poison, [and] recovers from it; So, one
enjoys saṃsāra [but] does not cling to it. 139
Just as one eats poison [and] does not die from it, because of knowing
the nature of the poison, just so a yogin enjoys existence [meaning]
the pleasures of saṃsāra [such as pleasurable] sense objects and so
forth. But such a yogin is not caught up in saṃsāra even through [these
pleasurable] sense-objects. The same is also taught in the
Hevajra[tantra]:

137
Tib offers a slightly more extended reading for the second part: “After the moment in
which those [i.e. wisdom and means] have been made stable and firm, then at that
moment, meditative experience is accomplished.” (gang tshe g.yo bar ni brtan par byed
nas na || de yi tshe na nyams myong ’grub par ’gyur ||)
138
Cp. § 17, 25-27, in which the male and female principles and their symbolic (sexual)
union is likewise addressed.
139
Tib offers a slightly more extended reading for this verse: “Just as, even though one
has eaten something poisonous, but did not die from it, just so, the yogin may fancy
worldly appearances (srid pa) with appetite, [but yet] doesn’t get trapped in the desired
pleasures.”
51
 With precisely that share of poison that would kill a whole
community, one who knows the nature of that poison may
cause the disappearance of [another] poison with that very
poison. By whatever men of evil conduct are bound; By just
that—taking it as their means—they, on the contrary, can be
released from the shackles of saṃsāra.140
He taught [then the following verse] to point out that there is really
nothing to be experienced without the consort:

140
Cited Hevajratantra II.ii.46, 51. (ed. Snellgrove 1959.); the first verse is likewise cited
in the Viṣamapadabhañjikā (Bagchi 1938: 103) and the Dohākoṣaṭīkā (Schott 2019:
214.), i.e. the com. on the DK of Saraha and Kāṇha. The verse is also contained in the
Subhāṣitasaṃgraga (ed. Bendall 1903/04), while a comparable verse can be found
Indrabhūti’s JS 1.15. (Bagchi 1935: 163-164.) This is yet another (§ 16) example of a
famous theme, “the reversal of desire” originating with the HVT (I.ix.19), that is widely
used within dohās and related tantric scriptures.
52
§ 25 Yogin! Do not belittle your consort;141 [only] with her
may one realize the four moments142 [and joys].143
[The grammatical form] “yogin” (Hey, you yogin!) is a vocative. Four
Moments and the Four Joys are to be realized only through her. Thus,
it is also taught in the Hevajra[tantra]:
The divine syllable ‘e’ is adorned with the syllable ‘vaṃ’ in
the middle, it is the place of all pleasures [and] the basket of
Buddhas’ gems.144 Here (tatra) the [Four] Joys arise

141
Karmamudrā denotes the actual or physical (sexual) partner, e.g. the consort. Not only
does this concept appear to be of great importance to the Yoginītantra, is moreover
incorporated into various sets and frameworks, such as the so-called caturmudrā
(Snellgrove 1959: 34), but may also be regarded as an individual path (Sferra 2000: 54.)
The poem ascribed to Kāṇha, for instance, could be classified as a karmamudrā-
instruction text (Schott 2019: 42.). See also Bagchi (1935: 165-176.) who discusses the
concept of Karmamudrā at relative length, quoting a number of explanatory verses from
the Subhāṣitasaṃgraga (Bendall 193/04: 31, 52.), the Kālacakra and its commentary
traditions, e.g. the Vimalaprabhā. Similar ideas, i.e. not to disrespect the woman, can also
be found in the Advayasidhi 22. (ed. tl Shendge 1967) and the Jñānasiddhi 1.81. (revised
ed. and tl. planned in 2023 by Gerloff & Schott in Manuscripta Buddhica, Università
degli studi di Napoli L'Orientale).
142
The “four joys” and “four moments” are two sets corresponding to each other. They
are likewise employed in the process of (sexual) tantric breathing techniques related to
the HVT (Snellgrove 1959: 34.). This process is further explained by the Gunābharaṇī:
“A *yogin is the one who has reached the mutual unification (samyoga) of prāṇa and
apāna. He operates a ‘restraint’ - a cessation, a [moment of] unchanging [pleasure], which
begins with niṣyanda - of the bodhicitta, of the moment of the emission.” (Sferra 2001:
262.)
143
Tib offers an extended paraphrase of this verse: “Oh Yogin! Do not belittle the action
[seal]. Once you witness the four moments and blisses, you shall know their course and
you shall know to abandon illustrations and definitions.” Following the reconstruction of
Bagchi the verse tl.: “Yogin! (jo-i) Do not (ma) disrespect (dūsaha) the feminine partner
(kammamudda); [together with her] moments (khaṇa) [and] joys (āṇanda) are realized
(jāṇijjaï) step by step (bheu).”
144
The concept of “evaṃ” can be understood as a condensed reference to the entirety of
the tantric symbolism of the male, female, and their union. This “trifold set” has various
implications and is employed in a variety of Buddhist tantric doctrinal ideas. The DK of
Kāṇha makes emphatic use of this theme and can itself be understood to be summarized
53
 distinguished through the different moments. The cognition of
bliss that is contained in the syllable evaṃ, [comes] from the
knowledge of the moments. Yogins know evaṃ as attainable
through the Four Moments. Vicitra (the first) is explained as
being manifold, such as the embrace, the kiss and so forth.
Vipāka (the second) is the opposite of this as it is the delight
of blissful knowledge. And Vimarda (the third) is taught to be
the consideration that bliss is enjoyed by oneself. Vilakṣaṇa
(the fourth) is different from these three, [since] it is devoid of
passion and the absence of passion. Vicitra [corresponds to]
the initial (first) joy, vipāka is great joy, vimarda is the joy of
cessation and (ca) vilakṣaṇa is the innate joy.145
How are different moments and the different joys to be known without
the consort? Therefore, the consort should not be disrespected.
Precisely by me the reality is to be known as the moments and their
characteristics. Moreover, make firm—Oh dancer!—the great joy to be
known in between great [joy] and its cessation; Thus, it is declared.
Precisely that is taught [also in the next verse]:

according to the metaphorical implication of this syllable evaṃ within the Buddhist tantric
context. See, for instance §§ 6, 21 of Kāṇha ‘s DK (Schott 2019: 202, 288, 383-385, 430-
433.) reads: “§ 6: Having grasped the seed-syllable evaṃ—the lotus is in flower; The
delighted hero smells [its] fragrance like a bee.; § 21: He who realizes the syllable evam,
realizes everything without remains; That is the basket of all phenomena; Hey you! That
is the ornament bearing one’s own lord!” (§ 6: evaṃkārabīa laïa kusumiaü arabindae |
mahuararūeṃ suraavīra jiṃghaï maarandae ||; § 21: evamkāra je bujjhia te bujjhia saala
asesa | dhammakaraṇḍaho sohu re ṇiapahudhara vesa ||) Lisewise, also “evaṃ” can be
understood as yet another pair similar to “wisdom and means,” emptiness and
compassion,” and “space and bliss,” etc.
145
Cited Hevajratantra II.iii.4-9. (ed. Snellgrove 1959.); The Four Joys are not always
found in the same order, depending on whether they are described according to their
hierarchy or their succession within practice. The order here follows the hierarchy with
the “innate joy” listed as the fourth. The order that would follow the stages of practice,
i.e. the succession in which these joys and moments are experienced, would have the
“innate joy” as the third and the “joy of cessation” as the fourth.
54
§ 26 Hey! Obtain the supreme [and] the cessation through
investigation; Honour kindly the feet of the precious
Guru.146
§ 27 Whoever brings forth the supreme joy and [later] its
cessation—Hey !—you will realize the innate in the very
moment [in between].147
The holder of the pledge causes her to drink and may drink just
that himself.148 Then, he may passionately embrace the consort
as to perfectly accomplish for his own benefit and the benefit
of others. Having directed the ‘bolaka’ into the ‘kakkola,’ the
holder of the pledge may consummate in ‘kunduru.’ The
‘karpūra,’ which arises during this union is known as
“sahaja.”149
Precisely that is again shown [in the next verse]:

146
For this verse, there is no com. since f. 13 of the codex unicus is missing.
147
The tl. according to DKBg(rec), DKJa: “One (jo) who is knowing (jāṇaï) the part (bhe-u)
that is the highest joy (parama ānanda), that one (sovi) will realize (vujjaï) the innate
(sahaja) in one moment (khaṇahi).” This, however, does not really convey the idea of the
succession of joys, which seems clearly intended here, as taking up in the previous verse.
The four joys in their hierarchical order are: ānanda (joy), paramānanda (great joy),
viramānanda (the joy of cessation) and sahajānanda (the joy of the innate). Here, like in
other tantric works, not the hierarchical but the successive or “experiential” order of these
joys is emphasised, hence the order of the third and fourth joys are switched, i.e. 2.)
paramānanda, 3.) sahajānanda, and 4.) viramānanda.
148
The Hevajratantra tl.: “The holder of the pledge causes her to drink liquor and may
drink just that himself.”
149
This citation from the Hevajratantra (II.iv. 37-38.) features elements of the so-called
samdhyābhāṣa or “coded or intentional language.” Bolaka corresponds to vajra; kakkola
to padma; kunduru to dvayaindriyayoga; and karpūra to śukra. See also Snellgrove 1959:
99-100. Sahaja, the innate, is here synonymous with sahajānanda, the highest among the
four joys, as addressed in the verse.
55
§ 28 Fill and make firm at the tip of the excellent jewel! You
will know just this through the lustfulness150 for the
passionate consort.151
§ 29 One who knows the different moments [and] joys; such a
person is called a Yogin in this very life.152
One who knows the different moments and joys, this very one,
because of knowing the means towards reality is called a Yogin in this
very life. [In the next verse] he teaches the real nature of reality:
§ 30 Give up beginning and end, object and subject, the non-
dual is taught by the venerable supreme teacher.
Motionless, stainless, non-conceptional, beyond rise and
fall, this is the essence!

150
Tl. of ze ‘bru (short for ze’u ‘bru) which is a poetical reference for stamen, i.e. the
male fertilizing organ of a flower, and thus and in the given context broadly referring to
arousal.
151
This verse is not found in Apa. Jackson (2004: 27a) tl.; “Set and seal the invaluable
gem at the crown of the head! Do this through a passionate woman’s embrace.” This verse
leaves the possibility to be read much more straightforwardly as referring to the pinnacle
of the sexual act, i.e. the moment right before orgasm, which, when being controlled by
yogic techniques, is strongly associated with the moment of sahajānanda, the highest
among the four joys, as addressed in the previous verse. This concept also relates to the
term mahāsukha, e.g. great bliss. See for example the Hevajratantra I.i.31 ff.; The
“moment of the innate” (Skt. sahajakṣaṇa) which is likewise addressed here, is itself part
of a larger doctrinal framework of a set of four successive stages (Cp. § 25. See also
Snellgrove 1959: I, 33 f.; Isaacson, Sferra 2014: 105-106) and should simultaneously be
understood as referring to the main goal, that of attaining the “Great Seal.” See also
Jackson (1998), where many examples on the relation of the siddha and their dohā-
traditions and the Great Seal doctrine of the Kagyud-pas (bKa’ brgyud-pa) can be found.
152
In Tib. only pādas cd correspond to Apa. Bagchi (1935: 169.) suggests for the first
line of Apa.: khaṇa bhedahi sahaja jo jānaï. This line would tl.: “Who knows sahaja (the
innate) throughout the various moments, [...]”
56
 This is clearly shown to be Nirvāṇa, where all prideful
thought is cut off.153
§ 31 That which is beyond virtue [and] fault, that is the
ultimate; regarding self-awareness there is no aim
whatsoever.154
The ultimate is free from virtues and faults; there is no aim [or]
particular purpose whatsoever with regard to self-awareness.
Qualities do not have to be imposed onto it [and] faults do not have to
be removed from it. With respect to that, it is taught moreover:
There is nothing whatsoever thought to be removed [and]
nothing whatsoever that should be imposed. One should
examine the real among what exists; finding what is true one
is to be released.155
Regarding the application, he teaches ‘firmness’ [in the next verse]:
§ 32 Leave behind thoughts and mind156 by all means. Hey!
You must abide with the true innate nature!
Having rejected, by every means, thoughts and mind157—
with one’s mind [concentrated] on the form of the deity—

153
These verses are only found in Tib. Tl. Jackson 2004: 28a. This verse seems to have
been adopted from Kāṇha’s DK 19. (Schott 2019: 284-288; 427-430.), which has a
remarkably close reading. The verse from Kāṇha’s DK is moreover among those which
are cited in the Subhāṣitasaṃgraha as 26 and 27. (Bendall 1903/04: 264-265.) The stanza
reads: “Motionless, without conceptions, unchangeable, Free form rising and setting
[and] being an excellent essence—so Nirvana is explained. In there, mind and its states—
[They] somewhat don’t do anything!”
154
Jackson (2004: T 30) remarks a certain closeness to stanza 38 of Saraha’s DK.
155
Cited in various works, e.g. Caryamelāpapradīpa: daśamaḥ paricchedaḥ (GRETIL),
Pratītyasamutpādahṛdayakārikā 7. (ed. Gyaltsen Namdrol 1997.),
Abhisamayālaṅkāravṛttiḥ 21. (ed. Tripathi 1977.), Sāratamā 5.21. (ed. Jaini 1979.),
Sākārasiddhiśāstra: ṣaṣṭhaḥ paricchedaḥ (ed. Thakur 1987.)
156
The reading of DKBg, DKJa suggests “mind and non-mind.”
157
The reading of Bagchi, following his reading of the Apa. Verse, tl. “mind and non-
mind.” The Hevajratantra reads “all thoughts,” which is apparently closer to the MS
reading.
57
 having cultivated for one day uninterruptedly, one inspects
carefully. There is no other means in saṃsāra for
accomplishing one’s own benefit and the benefit of others. The
vidyā158 even if practiced just once brings immediate
understanding.159
He taught the [state of] being free from going and coming of reality [in
the next verse]:
§ 33 It is not born, it does not die, it has no bottom or top.160
§ 34 No coming, going [and] abiding161 whatsoever; Through
the venerable Guru’s instructions [such understanding of
reality] enters one’s heart.
Reality—it does not appear from anywhere, nor does it go anywhere.
Also, no one whosoever abides in [just a single] condition. Therefore,
it is moreover taught [in the Scriptures on the Perfection of Wisdom] in
Eight-Thousand Lines:
By no means—Oh son of the noble family!—does suchness go
or come; Suchness does not flicker.162
In this very same way—Oh son of the noble family!—you should know
that [also] for the Tathāgata, there is neither coming nor going; such is
the detailed explanation. In this way, through the instructions of the
Guru, truth [and] likewise reality is kept in the heart.
The nature of reality, which lacks colour and shape, he teaches [with
the next verse]:

158
vidyā seems here to be understood synonymous with prajñā in the sense of
jñanāmudrā, i.e. the visualized consort, here perhaps meant to be the iṣṭadevatā.
159
Cited Hevajratantra II.ii.9-10. (ed. Snellgrove 1959.)
160
This verse is not found in Apa.
161
The form ṇāi (as used by DKBg, DKJa) does not convey the desired meaning here, nor
is it in line with MS or Tib.
162
This citation could not be identified.
58
§ 35 It is without colour [and] without shape; It is
accomplished in every aspect.163
Without colour and so on—[that] is moreover (ca) taught in the Verses
of Ultimate Meaning (Paramārthastotra):
Indeed, there is not a single thing, such as yellow or red, these
colours are not perceived; Neither are yellow, black, or white—
homage to thee, the colourless164!
Moreover, it is free from form, such as arms, face and so forth, which
is taught as such [in the same scripture]:
Neither big nor little; not straight or round; One who obtained
the path that is without authority may not praise anybody [any
longer].165
Because of that it is full of all aspects, [and] understood to be without
imposition of any kind regarding emptiness.
Thus, because of such teachings, bringing about the end of oppositions
is taught:
§ 36 That intellect is to be killed [and] thoughts uprooted.166
Then, the Great Seal is obtained through the Four
[Buddha-] Bodies.167

163
Cp. MU section B.2.1.3 dper na nam mkha' ma gos par bstan, where the absence of
colour and shape is used as an example to refer to the emptiness of space as an analogy
to the nature of mind.
164
Cited in the Paramārthastavaḥ 5. (ed. Shastri 1994 In: “Collection of 108 Buddhist
stotras.”).
165
Cited in the Paramārthastavaḥ 6. (ed. Shastri 1994 In: “Collection of 108 Buddhist
stotras.”). An alternative tl. for the apramāṇa could be to treat it in the sense of “limit of
measure” (Cf. Torricelli 2018: 35.).
166
Here the form ṇimūla is understood as a verb, cp. Tib. rtsa ba med par gyis.
167
Tib. renders this verse as follows: “Intellect shall be killed; the mind uprooted and its
remainders stabbed with thorns. Now, the Four [Buddha]-Bodies and Four Seals purify,
in this very life, the entirety of the Three Realms” the rec. following Jackson is tl. by him
59
This intellect, whose nature is imaginary [and] produces saṃsāra,
should be killed promptly and quickly. How is that so? Thus, it is
taught:
The root of ignorance and of thoughts that have not dried up
is primarily caused [by the intellect].168
The Four Seals–Karma-, Dharma-, and Jñāna-, and Mahāmūdrā – are
obtained by the Yogin through the Four [Buddha]-Bodies, the bodies
of emanation, joy, truth and great bliss. 169
Because of the pure state of the sense objects, ultimate joy is
to be experienced by oneself. Indeed, whichever different
sensory objects, such as form and the rest, manifest for the
Yogin, all those are simply in a pure state, and thus the world
is full of buddhas.170
Henceforth, the venerable Tillo taught [according to] his own
experiences that the world is suffused with Buddhas [in such ways]:
§ 37 I am empty, the world is empty, the triple world is empty;
In the stainless innate [there is] neither sin nor merit. 171
I am indeed empty because of the examination of [my] false notions.
The world as well is empty inasmuch as it is merely an illusion. Also,

as: “Quick! Kill the thought that is not rooted in the mind—thus is the Great Seal: stainless
in the triple world.” (Jackson 2004: T 33.)
168
Cited Hevajratantra I.ix.3cd. (ed. Snellgrove 1959.).
169
The so-called Four Mūdrās (Seals) and Four [Buddha-]kāyas (Bodies) given here are
not necessarily the standard sets most prominently known and more commonly referred
to. Specially with reference to the last items mentioned, there are variations found among
the various texts and systems. However, mostly these “sets” are used in closely related
and comparable contexts, as well as in relation to the so-called Four Joys and Four
Moments etc. Cf. Snellgrove 1959: 37-38; Dasgupta 1950: 190-196; Mathes 2015: 119-
131. See also §25.
170
Cited Hevajratantra I.ix.3cd-4. (ed. Snellgrove 1959.)
171
The theme of this verse is strongly reminiscent of the MU (B.2.1.3 dper na nam mkha'
ma gos par bstan) in which the absence of vice and virtue with regard to the “space-like
nature of mind” is frequently referred to.
60
the triple world is empty great bliss, in which the stainless innate is
without filth. It is completely without sin or merit. And therefore, it is
taught:
When great knowledge without stain is within the luminosity,
the nature of which is light, [and] when the range of illusory
thoughts is clear, why to talk about vice and virtue?172
[Finally,] he teaches the state in which one carries out meditation
firmly173:
§ 38 Where they wish to go, there the thoughts may go, therein
one should not be afraid; Opened up from below, then—
Hey!—through light you will make firm your meditation.
Where they wish to go, there the thoughts may go, therein one should
not be afraid; [so] he taught the path of the thoughts’ movements.
Situated at the bottom, after having opened the path of the central
channel from the Nirmāṇacakra174, [then] rising up. Having sent it up,
one makes great bliss stable through meditation that is light, [which
means] the flaming wisdom of the fierce mistress. 175 That is the concise

172
This citation could not be identified. “Why,” is here a translation of kurta.
173
Here the term anābhoga is taken in a slightly less common sense, namely that of the
negation of “winding, curving, curve, crease.” When taking it in its primary meaning of
“enjoyment” it contextually does not act as an avatarānikā for the next stanza.
174
This cakra, i.e. energy-centre, is situated at the navel, a place associated with the
meeting place of male and female energies and point of departure of various vase-
breathing techniques and the practice of gtum mo. Particularly in this last verse, the text
reveals various striking commonalities with the MU, which also gives a very brief or
condensed paraphrase of the gtum mo practice at the end of the poem. Cp. MU vv. 101-
106.
175
The compound caṇḍāgnijñānolkayā appears slightly tricky to tl. accurately, since some
of the compound members do have a secondary intended tantric meaning. I have
compromised between the literal and metaphorical. Literally the compound members
mean: the meteor (ulkā) of wisdom (jñāna) being the fire (agni) of the fierce female
(caṇḍa = short for cāṇḍalī). The “meteor,” as being a burning round object might be an
allusion to the bindu (the drops that move within the channels); “wisdom” can, in
Buddhist tantra, be a code referring to the visualized female partner; “fire” as being
translated from agni has, within the dohās a specific symbolic force being associated with
61
meaning of it. Through the meditation on Caṇḍālīyoga the mind is
made firm in the centre of great pleasure. Therefore [it is also] called
the practice that makes the innate manifest.

kālāgni “the fire that ends the world”, e.g. the fire that blazes up the navel and (at its
descent) creates the various kinds of moments and joys, and which is, similar to caṇḍa, a
primary element when referring to the main elements characteristic for the practice of
inner heat (gtum mo).

62
 Colophon
The [work] called Sārārthapañjikā “The Commentary explaining the
true meaning,” the explanation for the Dohā-treasury of the venerable
Tillo, master of the greatest yogins is completed.
[These verses] were sung and accordingly written down in the
presence of Vairocanavajra176, a great yogin of competence and
fortune, who was born in Kosāla, in southern India.177

176
Vairocanavajra, the same translator who is reported to have translated the second short
song of Tillopāda that is preserved in the Do ha mdzod brgyad (see also The MU and the
Paracanonical transmission related to the Kagyü) was an important early (12 th century)
translator who appears distinctly in relation to the dohās, see Dan Martin,
"Vairocanavajra," Treasury of Lives, accessed January 12, 2020,
http://treasuryoflives.org/biographies/ view/ Vairocanavajra/13066. See also Martin
2020; Schaeffer 2000b
177
The second paragraph pf the colophon is only found in the Tib. tl. of the root verses of
Tillopā’s DK.
63
Appendices

Translation of Tillopā’s DK as preserved in the Dohā mdzod-

brgyad
The Dohākośa
I bow down to the glorious Vajrasattva. I bow down to Mahāmudrā,
the self-aware and never changing [state].
The Main text has two parts: 1. Detailed explanation and 2. Condensed
explanation
1. Detailed explanation
1.1 View
Aggregates, elements, and sense bases
Without exception, arise from and merge back into
The nature of Mahāmudrā.
Free from impositions of being and non-being,
Without mental engagement, seek the ultimate.
For an independently existing nature is all illusory,
Give up beginnings and ends.
Whatever gets into the range of conceptual thinking,
Is not the true essence, just another label.
Reality is neither of the Guru nor disciple,
Not realized as either mind or not mind.
Through leaving behind variety, you will get oneness!
But getting attached to it will keep you in bondage!

1.2 Meditation

64
I, Tilo, have nothing at all to teach.
The condition is neither isolated nor is it not.
The eyes neither open nor closed.
The mind, nothing fabricated, yet not without fabrication.
The innate, know it as mental effortlessness.
Plain truth is void of elaborations,
Those sudden experiences, memories, and insights,
When realized as counterfeit, let them go as they please!
Rising and ceasing, gain and loss, do not exist in any way!
1.3 Conduct
Do not resort to earnest hardships in the wild,
You will not find happiness through bathing and cleansing,
Neither will you obtain liberation by worshipping gods,
Know that openness and freedom are without holding and rejection.
1.4 Results
1.4.1 Temporary Result
Being self-aware and knowing reality is the fruit,
Realization, obtained instantly, does not need a path,
Yet people, deluded, look around elsewhere.
Only when cutting the concerns of hope and fear is bliss there.
1.4.1 Ultimate Result
Whenever grasping for the essential mind ceases,
Then what appears as duality, totally fades.
2. Condensed explanation
No thought, do not consider, and never analyse!
No cultivation, no action, there shall be no hope and no fear,
Where formations of the intellect are liberated into themselves
The primeval peak—dharmatā—has been climbed.

65
Thus, the Dohākośa sung by the Lord of Yogins Tailopā is completed.
It has been translated to Tibetan by the Indian language master
Vairocanavajra.178

178
Cp. n176.
66
List of primary and secondary textual witnesses of MU and
it’s ‘Grel pa, and the SP and DK
S1&G1: phyag rgya chen po gang+gA ma'i sa bcad & phyag rgya chen
po gang+gA ma'i 'grel pa In: Dpal rgyal dbang karma pa sku phreng
rim byon gyi gsung 'bum phyogs bsgrigs. Lha sa: Dpal brtsegs bod yig
dpe rnying zhib 'jug khang. 2013: Vol. 16: 397-401. & 401-417.179
S2&G2: phyag rgya chen po gang gA ma'i sa bcad & phyag rgya chen
po gang+gA ma'i 'grel pa In: Karma pa rang byung rdo rje'i gsung
'bum. Zi ling: Mtshur phu mkhan po lo yag bkra shis. 2006: Vol. 11:
163-164. & 165-180.180
S3&G3: phyag rgya chen po gang+gA ma'i sa bcad & phyag rgya chen
po gang+gA ma'i 'grel pa. Copied from a block print located Dapo
Kagyü Ling, France. Origin of the original containing this and other of
the 3rd Karmapas works is unknown.181
D: Mahāmudropadeśa contained in the Do ha mdzod brgyad ces bya
ba phyag rgya chen po’i man ngag gsal bar ston pa’i gzhung In: dkar
rnying gi skyes chen du ma'i phyag rdzogs kyi gdams ngag gnad bsdus
nyer mkho rin po che'i gter mdzod (rtsibs ri'i par ma), Darjeeling:
kargyu sungrab nyamso khang. 1985, nga: 31-38.
SG: Readings of the MU acc. to the Phyag chen rgya gzhung,182 as given
in Sobisch (2018) with Sigla “G”

179
TBRC Resource ID: W3PD1288.
180
TBRC Resource ID: W30541
181
As it regards the sa bcad it should be noted that versions 2 and 3 are shortened versions
of 1 and contain several mistakes regarding the numbers of elements given for the various
subpoints.
182
From an dBu med manuscript of ’Bri gung Thel, Tsondu Senghe, Bir 1985.
[handwritten dBu med]
67
SZ: Readings of the MU acc. to the Phyag rgya chen po ganggā ma’i
’grel pa dngos grub kyi snying khu,183 as given in Sobisch with Sigla
“Z”
G: Readings of the MU acc. to the Phyag chen rgya gzhung contained
In: Dpal rgyal dbang karma pa sku phreng rim byon gyi gsung 'bum
phyogs bsgrigs. Lha sa: Dpal brtsegs bod yig dpe rnying zhib 'jug
khang. 2013: Vol. 3: 341-345.

SP = Sārārthapañjikā: NGMCP (A 0932-04), ff. 1, 6 and 13 are

missing. (codex unuicus)
SPBg = Sārārthapañjikā ed. Bagchi 1938.
SPT = Sārārthapañjikā ed. tl. (partially) Toricelli 2018.
DK = Tillopādasya Dohākośa as preserved in Sanskrit & Apabhraṁśa
DKBg: Dohākośa ed. Bagchi 1938.
DKBh: Dohākośa ed. tl. Bhayani 1998.
DKJa: Dohākośa ed. tl. Jackson 2004
DM = Do ha mdzod as preserved in the bsTan ‘gyur (gser bris: 1135;
Otani: 3128; toh: 2281)
DMP: dPe bsdur ma: Vol. 26: pp. 1312-1316.
DMN: sNar thang: Vol. 49: ff. 135v-137r (pp.270-273).
DMQ: Pe cing: Vol. 49: ff. 147v-149r (pp.298-301).
DMG: gSer bris ma: Vol. 49: ff. 188v-190v (pp.378-382).
DMD: sDe sge: Vol. 52: ff. 136r-137v (pp.273-276).
DMB: Alternative (shortened) version of the Dohākośa as contained in
the Do ha mdzod brgyad ces bya ba phyag rgya chen po’i man ngag
gsal bar ston pa’i gzhung In: dkar rnying gi skyes chen du ma'i phyag
rdzogs kyi gdams ngag gnad bsdus nyer mkho rin po che'i gter mdzod

183
Zhwa-dmar-pa V, dKon-mchog-yan-lag, Phyag rgya chen po ganggā ma’i ’grel pa
dngos grub kyi snying khu, Gangtok: Dzongsar Khyentse Labrang, 1974, TBRC
W23927. [handwritten dBu med]

68
(rtsibs ri'i par ma), Darjeeling: kargyu sungrab nyamso khang. 1985,
nga: 23-25. (Translation in found prior to this list)

69
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73
 Translating
the Karmapas’ works

No thought, do not consider, and never analyse!

No cultivation, no action, there shall be no hope and no fear,
Where formations of the intellect are liberated
into themselves,
The primeval peak—dharmatā—has been climbed.
Tilopa

The Translation project: Translating the Karmapas’ works,

based in Karma Guen, Spain wants to protect and preserve the
teachings of the Karmapas. It generally focuses on the mahāmudrā-
transmission within the Karma Kagyü tradition of Tibetan Buddhism
by researching and translating its masters’ textual legacy.

ISBN 978-88-904236-8-0