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| Maitrīpa leaving Vikramaśīla behind, crossing the Ganges, detail Himalayan Art HA60674 |
Integrating a subculture in a culture? It is generally assumed that Yoginī Tantras or Annutarayogatantras were integrated into monastic mainstream mahāyāna culture with the contribution of authors like Advayavajra/Maitrīpada, According to Tibetan tradition, Maitrīpa rediscovered and reintroduced treatises attributed to Maitreyanātha
[1], specifically the Mahāyanottaratantra-śastra/Ratnagotravibhāga (RGV), considered as a bridge between pāramitāyāna and mantranaya. And so would be the Tattvadaśaka authored by Advayavajra and commented by his student Sahajavajra. That’s how the story goes.
This theory assumes there was a certain initial reluctance to incorporate tantras (“
subculture”), that included sexual yogas (sequence of the four
mudrās[2]), into an otherwise monastic
culture, and that needed to be overcome in Tibet like in India. Tibetan hagiographies of the
Tibetan RenaissanceTibetan Renaissance are centered on how
“deified” or “daimonified” “
mahāsiddhas” (favoured with eight
siddhis) received practices associated with the most advanced Buddhist Tantras from divine or semi-divine Buddhas or Bodhisattvas. They have also been called “sorcerers”
[3] in the past (Grünwedel).
Buddhist Tantras like the Hevajra Tantra had already been integrated in Indian vihāras such as
Vikramaśīla and
Ratnavajra’s vihāra in Kashmir. According to Tibetan hagiographies several "mahāsiddhas" or other accomplished beings (t.
mkhas grub) used to be monastics before they left Vikramaśīla and its abbot Ratnākaraśānti, and started their careers as “advanced” Tantric teachers/mahāsiddhas. Even abbot Ratnākaraśānti was considered a specialist of the Hevajra Tantra and other high Tantras, so one may wonder what “
subculture” still needed to be integrated into mainstream Mahāyāna monasticism ? Tibetan hagiographies tell us that these future
siddhas were not satisfied with what they had learned in Vikramaśīla. Nāropa left and is said to have found Tailopa. Maitrīpa, who became a legendary figure in Tibet, is said to have been Nāropa’s student in Vikramaśīla for twelve years, yet left too, in spite of his training with a (future ?) mahāsiddha, and is said to have found or seen Śavaripa. Tailopa and Śavaripa may very well be mythical or legendary beings. Ratnavajra, also an ex-student from Vikramaśīla, became the head of a Buddhist vihāra in Kashmir, although being a layman and the vihāra's direction was passed on from father to son. None of this seemed to have been particularly problematic in India at that time. Nagtsho (Tshul khrims rgyal ba), one of Atiśa’s translators, is said to have had a glimpse of Nāropa (towards the end of his life) in India. The anecdote shows that Nāropa was celebrated, including by the local elites, as a Tantric teacher.
“Because I went alone as an insignificant monk to invite the Lord Atiśa- and because he tarried for one year in Magadha-I thought that I would go see the Lord Nāropā, since his reputation was so great. I went east from Magadha for a month, as I had heard that the Lord was staying in the monastery known as Phullahari. Very great merit arose from being able to go see him. On the day I arrived, they said some feudal prince had come to pay homage. So I went to the spot, and a great throne had been erected. I sat right in front of it. The whole crowd started buzzing, "The Lord is coming!" I looked and the Lord was physically quite corpulent, with his white hair [stained with henna] bright red, and a vermilion turban bound on. He was being carried [on a palanquin] by four men and chewing betel-leaf. I grabbed his feet and thought, "I should listen to his pronouncements!" Stronger and stronger people, though, pushed me further and further from his seat and finally I was tossed out of the crowd. So, there I saw the lord's face, but did not actually hear his voice.[4]”
The same goes for Tantric Buddhism in Kathmandu ( e.g. support by the Newar
clan Bharo). Buddhist Tantras were considered as
Buddhavacana, more so than Mahāyāna treatises (s.
śastras), including those attributed to the future Buddha Maitreya. Tantras (e.g. the
Hevajra Tantra) were quoted as
Buddhavacana and because they were
Buddhavacana, even by monastics, such as Gampopa. To quote Tantric
Buddhavacana doesn’t mean one follows, practices and teaches that specific Tantra following its commentaries, etc. Quotes (often without context) of authoritative
Buddhavacana are merely used to strengthen one’s point, in particular if one is in dialogue with a follower of that specific Tantra tradition.
Autocriticism and new focus? There was no specific need to write treatises and texts such as the
Tattvadaśaka, in order to make Tantras acceptable to mainstream Mahāyāna monasticism. They already were, and with the support of
the leading classes, who loved Tantrism for obvious reasons. Think of the origin of the word mandarin,
mantrin. Criticism of the siddha movement came often from the siddha movement itself
[5].
“Many criticisms, however, were not so subtle, and the contentious nature of the siddha movement is sometimes turned against itself rather than toward other agonistic religious communities. Overall, three kinds of critiques are emphasized in the esoteric literature. In the first, Buddhist yogins are critiqued for exhibiting a level of egotism appropriate to Brahmans, for they have both come to consider themselves divine. In the second, the criticism is voiced that siddhas have become deluded in their obsession with artificial means of meditation, breath control, visualization of letters, or psychic heat, and by the siddhas' search for nubile consorts. Finally, siddhas were criticized for consorting with non-Buddhist yogins and expressing non-Buddhist doctrines.”
Saraha’s
Dohākośagīti (D 2224, P 3068) and Advaya-Avadhūtipa’s Commentary (
Dohākoṣahṛdayārthagītāṭīkā, D2268, P3120) are examples of texts that are critical of Non-Buddhist and Buddhist approaches and even of practitioners of the Highest Yoga Tantras. Klaus-Dieter Mathes (2015)
[6] would probably qualify Advaya-Avadhūtipa’s commentary as “
Sahaja tradition”, as he does for the commentary of the Nepalese author of the
Dohākoṣapañjikā and I would agree.
According to Gö Lotsawa Zhönu Pal (1392-1481), Dīpaṅkaraśrījñāna/Atiśa had received the
Mahāyanottaratantra-śastra, the
Dohā[kośagīti], etc. (t. “
do ha la sogs pa[7]”) from
the legendary Maitrīpa[8]. Atiśa
transmitted these and other instructions to his Tibetan lay student 'Brom ston (1008-1064). Gö Lotsawa considers this occasion as the earliest transmission of “
Mahāmudrā” (t.
snga ba) in Tibet. This teaching transmission was said to have been aborted, but some form of it is thought to have
spread discretely within the Kadampa lineage.
“Atiśa is, to the best of our knowledge, the first person to bring Saraha's Treasury of Dohā Verses to Tibet. He was, as we shall see, rebuffed in his efforts by his student Dromton, and a lineage of dohā teaching and practice was never to develop during his time in Tibet. His involvement with dohā literature, and poetic spiritual songs in general, seems to have been great. He is credited with number of diamond-songs (rdo rje'i glu), as well as a commentary to his own song, in the Tanjur. However, his teachings on the Treasury of Dohā Verses, as Karma Trinlaypa [1456-1540] informs us, were cut short at the outset. He writes: "Jowoje [Atiśa] heard them from Maitrīpa, and when he arrived in Ngari, he began teaching dohās such as, "What use are butter lamps, What use offerings to gods?" He explained them literally, and out of fear that ethical conduct practiced by the Tibetans would become debased, he was requested not to recite them. Therefore, though he was somewhat displeased, he is not known to have taught them henceforth." (Kurtis R. Schaeffer[9])
The first “
Mahāmudrā”/”
Lhan cig skye sbyor (“
Sahaja-tradition”)” Gampopa received was very likely
through the Kadampa lineage. Because of later polemics and hagiographic attempts
to save Gampopa’s Tantric Kagyu pedigree, it is difficult to know what exactly he may have received from Lama Mila. We learn in the Shangpa hagiography
[10] of Mogchok Rin chen brTson 'Grus, that
Gampopa had vowed to not teach “the sādhanas and six yogas”. We know that the “Six Yogas” [of Nāropa]
didn’t exist yet in that form at Gampopa’s time, which may be an excellent reason for not having transmitted them…
Gampopa’s Path of direct perception Whether Gampopa’s “Mahāmudrā” was a genuine transmission (t.
man ngag), perhaps coming from Maitrīpa via Atiśa and the Kadampa lineage, or merely a cunning plan to attract students (see
Sakya Paṇḍita), or a beginner’s teaching (see
Karmapa VIII), Gampopa was clearly
more eager to teach “it” than to teach the “Six Yogas” (t.
thabs lam) and seemed to have considered it as a special category, namely the “
path of direct perception” (t.
mngon sum lam du byed pa,
pratyakṣa[11]), different from the Sūtric epistemic “
path of inference” (t.
rjes dpag lam du byed pa) and the Tantric “
path of Grace” (t.
byin rlabs kyis lam s.
anugraha), that generates a divine body (t.
lha’i sku), with a pneumatic energetic structure (t.
rtsa rlung thig le), mantra recitation etc. This third path of direct perception is neither “Sūtric” nor “Tantric” and doesn’t use Deity practice with its associated mythology, cosmogony, emanationism, etc.. It’s not
“Luminous” (Nous) in that sense. Its “luminosity” in the sense of purity, refers to a “
citta”, instantaneous “
like a finger-snap” (AN 1.51-60), not to a Buddha-essence (
buddhadhātu) thought to be “
eternal, blissful, characterized by a personal self, and pure” (
Mahāyāna Mahāparinirvāṇa-sūtra). The often quoted “
This mind, O monastics, is luminous” (
Pabhassaramidaṁ, bhikkhave, cittaṁ, AN 1.51) refers to
an instantaneous citta, not an eternal Buddha-essence.
“The path of direct perception (s. pratyakṣa) is e.g. an authentic teacher saying that “the natural (sahaja) state of mind (t. sems nyid t. cittatva) is dharmakāya’s radiance (prakāśa)”, and thus giving the right instruction on its final meaning (nītārtha). The spontaneous natural perception of this determined truth (s. niścaya) is free from theory (t. lta), meditation (t. sgom) and observance (t. spyod), and deployed through natural perception (t. gnyug ma'i shes pa). This is the path of direct perception.” (Tshogs chos yon tan phun tshogs)
Ngo sprod as the pith-instruction from an authentic teacher The instruction of the “authentic” teacher (t.
dam pa’i bla ma), in the sense of a teacher who experienced this directly for himself and can transmit it to another, is what is sometimes called an “
Introduction” (t.
ngo sprod). An example of such an instruction is the
sNying po'i ngo sprod don dam gter mdzod, an instruction attributed to
Gomchung (sLob dpon sGom Chung Shes rab Byang chub 1127-1171), Gampopa’s nephew. In this “
Introduction” (to the nature of mind), we find almost verbatim what an authentic teacher is to say to his/her student.
“Well, this is how the Introduction to the Mahāmudrā is carried out. The natural state of mind is dharmakāya and its natural appearance (t. snang ba s. abhāsa) is dharmakāya’s radiance. If one has access to mind (citta) as the nature of awareness, then one is awakened, and if one doesn’t one goes astray.[12]”
This “
Introduction” (t.
ngo sprod), also used by Zhang G.yu-brag-pa Brtson-'grus-grags-pa (1123-1193), is possibly what Advayavajra’s
Tattvadaśaka and Sahajavajra’s
Tattvadaśakaṭīkā refer to in the verse “
Adorned with the pith-instructions of the Guru” (t.
bla ma'i ngag gis ma brgyan pa'i s.
guruvāgan). The awareness that is the result of the
Introduction is something like the “
mahāmudrājñāna” (t.
phyag rgya chen po’i ye shes), Gö Lotsawa Zhönu Pal refers to in the
Blue Annals’ chapter XI on Mahāmudrā.
“Thus the antidote (of this inference, i.e. understanding of Relativity) which is not a mere theory, represents the knowledge of the Mahāmudrā. This (knowledge) can be gained only through the blessing of a holy teacher (i,e. through initiation, and not through reasoning). Thus I have explained the stages of the general Doctrine.” (Roerich’s translation, interpretation and interpolations)
The “pith-instructions” changed into the “blessing” and “kindness” of the guru Zhönu Pal writes “
This (knowledge) can be gained only through the blessing [byin rlabs] of a holy teacher” and replaces “
the words of the guru” (s.
guruvāgan, perhaps corresponding to an “Introduction”
ngo sprod) by "
the Guru’s blessing" (t.
byin rlabs), thus somehow leaving
the path of direct perception (t.
mngon sum lam du byed pa) and moving to the Tantric
path of Grace (t.
byin rlabs kyi(s) lam). What initially was a path of direct perception, different from “inference” and “blessings”, becomes a Tantric
path of blessings, and the “
path of direct perception” undergoes a double process.
As a method, it becomes “
Sūtra Mahāmudrā” and is treated as a “
path of inference” and
renamed “theory of Relativity” by Roerich and Gendün Chöphel. Whereas “
Tantric Mahāmudrā” (
method AND
realization) is henceforth presented as the authentic “
Mahāmudrā”. Admittedly, using the Tantric term “
Mahāmudra” for what is a direct perception that recognizes the natural appearance of mind as dharmakāya’s radiance is/was not a good idea.
At the same time “
the path of direct perception”,
as a realization, also becomes “
Essence Mahāmudrā” (t.
snying po’i lugs[13]), only accessible for the most exceptionally spiritually advanced individuals and within a Tantric Guru-Student relationship (
guru-śishya system) through the “
blessing” or the “
favor” of the Guru (see below for these terms).
In order to make Maitripa/Advyavajra into
a full-fledged Tantric teacher and blend his nuanced method into a mainstream Tibetan Tantric path, all writings (rightfully of wrongfully) attributed to him are considered as one single block, where passages on different topics from different texts (and possibly different authors) can comment and “shed light” (mostly a Tantric one) on other passages, thus drowning all possible nuances in one single Tantric blend.
Maitrīpa’s life changing experience? In Tibetan hagiographic materials Maitripa is presented as someone who, rather late in his spiritual career, around 50 years old, had a radical change of direction. He is said to have started as an obviously brilliant student of the Tantric Nāropa, and some of his texts may have been written during this first period of life in Vikramaśīla. Did he stop writing after his alleged radical change around 50 or did he perhaps author different texts? Did he continue to write at all, or did he mainly teach or guide students? What does Tārānātha (16-17th century) mean when he writes that Śavaripa told Maitrīpa, who desperately wanted to become a
vidyādhara, “
what need do you have for these illusions, rather spread the meaning of the natural state (t.
gnas lugs kyi don)!
[14]” Can we treat all texts attributed to Advayavajra (dating from before and after the alleged change) as sharing one single topic? (Tantric) Mahāmudrā with the objective to become a “deified”
vidyādhara? Are there not signs that show we ought to be more careful? Would it not be worthwhile to look for those signs? Forget about “
Mahāmudrā” and “Nāgārjuna’s” “
four mudrās”, what could be the core message of Saraha’s
Dohākośagīti, Advaya-Avadhūtipa’s commentary, Advayavajra’s
Tattvadaśaka and Sahajavajra’s commentary, Gampopa’s “
path of direct perception”, the
Ngo sprod method? Could there be a link between all of these? “
Sahaja-tradition”? Are we capable of commenting on these texts without systematically shedding a Tantric light on them and explaining them through later interpretations?
Why would Tibetan tradition have Śavaripa say to Maitrīpa “
what need do you have for these illusions, rather spread the meaning of the natural state!”, and the following moment give him Tantric empowerments (s.
abhiṣeka) and Mahāmudrā teachings, Mahāmudrā being one the four Tantric
mudrās? Yet tradition does so without hesitation.
Gradual transformation of radiant citta into luminous Buddha-essence The “
radiance” of dharmakāya is what is experienced all the time, with or without defilements, so what is “Tantric”
[15] about it ? Is the “
radiance” of the instantaneous
citta of "
self-illuminating" awareness the same as Tantric “
luminosity”? For both Ulrich T. Kragh and Klaus-Dieter Mathes, Maitrīpa’s work is about building a bridge between mainstream Mahāyāna and “
four-mudrā”
[16] Tantrism, or the
Hevajra Tantra tradition
, the buzz of the day, and particularly through the utilization of the
Buddha nature doctrine. Yet that bridge had already been built in India, e.g. in Vikramaśīla. Was there perhaps a more specific Tibetan need that required such a bridge, when the
Hevajra Tantra and its commentaries and associated practices were brought to Tibet by Tibetans?
One could say that perceiving things as they are (
tathatā) is the essence of Buddhism. With that experience one could pursue any goal, including living a normal life as a “yogi”, as also shown in the life stories of the
Sahajasiddhi-paddhati.
“The wise one awakens towards supreme full enlightenment, But even after that, [he will be engaged] in initial activity (s. ādikarma t. dang po’i las pa).” (Advayavajra, Kudṛṣṭinirghātana 5[17])
In Tibet social success and political careers were open both in the monastic and
sngags-pa path. One could follow a monastic path or become a
sngags-pa, an esoteric Buddhist yogi. One could also become a hermit/yogi, with the project (t.
gtad sa) to die in solitude
[18]. The path of direct perception is a path of freedom (“bliss”). The other paths are also careers (spiritual ones if you like), social constructs, with bonuses during and at the end of if. Those not interested in a career, were bound anyway by "
the accumulation path of the perfections" (t.
pha rol tu phyin pa tshogs kyi lam)
[19], which means they were expected to live as active participating members of the religious community (
Saṅgha), and to accumulate both merit (s.
puṇya) and gnosis (s.
jñāna).
Before the Tibetan Renaissance and before the invitation of Atiśa to Tibet, monastic (
mūlasarvāstivādin) networks of temples and
monasteries were the ones in power. The new Tantras opened up careers for lay yogis and their circles, and promised greater and concrete benefits “
Harder, Better, Faster, Stronger”... and political power… But were they still Buddhist mainstream? History, being written by the victors, tells us that, yes they were indeed, and
even more so than the so called mainstream Buddhist teachings... Perhaps the “bridging” and “blending” arguments were to convince the more nostalgic tepid ones that still had doubts on the subject. But was that Tibetan concern really shared by the Indian teacher Maitrīpa/Advayavajra (and his Saraha) and other Indian teachers from Vikramaśīla?
Refocusing and reframing rather than integrating? It seems to me that in those days (10-11th century), there was a tendency to refocus on intrinsic simplicity (s.
nija t.
gnyug ma), “
co-emergence”/naturalness (s.
sahaja), the heart matter (s.
hṛdayārtha), reflexive awareness (s.
svasaṃvitti), that can be found in different traditions, and that expressed itself amongst other things in the “
dohā” genre (distichs)
[20]. A sort of a Back to Basics (and to what is essential) movement. It can be found in Saraha’s
Dohākośagīti, in Rāja-yoga’s no-mind (
amanaska), Advayavajra’s mental non-engagement (s.
amanisakāra,t.
yid la mi byed pa), etc., Yogindu’s
Light of the Supreme Self (
Paramātmaprakāśa, Jain tradition) and
Offering of Dohās (
Dohāpāhuda), Dattātreya’s
Avadhūt Gītā, Sureśvara’s
Demonstration of non-action (
Naiṣkarmyasiddhi), etc. Not doing (
karma, effort, ritualism), but knowing was/is the path. Just like Gampopa’s path of direct perception, which may be equivalent to
mahāmudrājñāna and the “older” more “radical” forms of “Mahāmudrā” and “Dzogchen”. At least the names of these deeply misunderstood paths are popular in the West, until it will finally dawn upon new converts that the real work (yoga, visionary practices, etc.) has yet to begin, that there is plenty left “to do”, and that “knowing” or “intuiting” is overrated. What would be its purpose?
In fact the experience of the path of direct perception was too simple to be good. Here b
elow it is captured in a four verse fridge magnet formula
“Too close to be recognised,
Too deep to grasp,
Too easy to believe,
Too amazing to be understood intellectually[21].” (Mahamudra reliquary attributed to Khyungpo Neljor)
Khyungpo Neljor’s text finishes by “
Homage to ordinary mind”
[22]. But knowing “
ordinary mind” and mental non-engagement (
amanisakāra) were not enough to build an
“enlightened” or theocratic society. Because of the“bridging” and “blending” since the 13th century, when Maitrīpa/Advayavajra and others mention “mental non-engagement” (KD Mathes: “
non-conceptual realization”) they imply to mean Tantric “
luminous self-empowerment”
[23]. And Maitrīpa’s “
Non-abiding” (
apratiṣṭhāna) madhyamaka”, via Maitrīpa’s student Rāmapāla’s definition of it as “Mental non-engagement” becomes by equivalence “
to realise the luminous nature of mind”
[24]. The initially negative (apophatic) terms are reinterpreted positively and tantrically in terms of “realization”, within a Guru-student relationship, which comes with a far higher maintenance than an "Introduction".
“Maitrīpa’s student Rāmapāla equates apratiṣṭhāna with mental non-engagement (amanasikāra), a term that Maitrīpa also interprets as luminous self-empowerment. This means that the practitioner not only refrains from projecting mistaken notions (such as an independent existence or characteristic signs) onto anything arisen in dependence, whether skandhas, dhātus, or āyatanas, but also realises the luminous nature of mind. With such a fine blend of mahāmudrā and Madhyamaka, Maitrīpa and his disciples considerably contributed to integrating the new teachings and practices of the great Siddha into mainstream Buddhism.” (Sahajavajra's Integration of Tantra)
Not sure Maitrīpa and his disciples (except perhaps those who went to Tibet) were aware of their considerable contribution. Knowing the “nature of mind” (
citta-tva) is not sufficient, the adjective “luminous” seems to have to be added as a marker. A marker of what? A marker of “
Tantric Mahāmudrā”, or “deification”. All this goes far beyond the meaning and intention of “inattention”, “mental non-engagement”, “non-thinking”, “non-mentation”, etc. (
amanasikāra). Non-abiding and mental non-engagement point towards non-identification as per the
Dhātuvibhaṅga-sutta (
Majjhima Nikaya 140), rather than any identification with or noetical realization of the Divine or with “Light”, in all its many forms, evoking different things to different persons. Obviously the potential of dependent origination and emptiness, and even Tantric “luminosity”, can be “blended” with anything, but why would a Buddhist (including Advayavajra) identify with whatever “positive” seems to come out of that? Abide “in it”, “realize” “it”?
Unless the bridging and blending is part of the Vaiṣṇava conspiracy to ultimately bring “
atheist Buddhists” to “
believe in God in the form of Lord Buddha”
[25]?
Conclusion
I don’t like writing conclusions because I merely want to make myself and others aware of things that may be overlooked, in this case what I consider to be Advayavajra’s singularity. I have no proof for Advayavajra’s “change of mind” that his hagiographies mention, but I tend to think there may be some truth to it. I am not sure everything attributed to Advayavajra has indeed been authored by him. I am not sure Advayavajra has one and the same Tantric message to convey in all the writings attributed to him. I am not sure either that all those said to have been his students were indeed his students and/or are representing or trying to represent Advayavajra’s single one message. If there indeed was a “change of mind” in Advayavajra’s life, some students may have followed him in it, and others not. Trying to follow myself both a “path of inference” and a “path of direct perception”, I look at Advayavajra’s writings with the bias of these paths. Texts written from a “path of blessing” perspective are intriguing and open to interpretation for me, just as they must have been for Buddhist teachers around the first millennium. I particularly value the emphasis and revaluation of the human body and experience of immanence found in some Tantric writings. However, I do not perceive the body as an ontologically subtle luminous entity, except as temporary mental images one may cultivate during practice.
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| Maitrīpa, finally a vidyādhara, Himalayan Art HA60674 |
I accept that others, the huge majority of Tibetan Buddhism and Tibetan hagiography, may look at Advayavajra’s or “Maitrīpa’s” works from a different perspective, and find him more useful as a Tantric
vidyādhara -- one more --
very similar to Nāropa, and in fact consider that Advayavajra and Nāropa both teach the same realization of the luminous nature of mind following the “
four mudrā” method. For both teachers, the guru plays a key role. What is it that “
enables a direct realisation of true reality [tattva]” ? We find various expressions implying a different function of a guru. A transmission through “
the words of the guru” (s.
guruvāgan), “
the blessing of the guru” (t.
bla ma’i byin rlabs, s.
guru-anugraha), “
the kindness/favour of the guru” (t.
bla ma’i bka’ drin, s.
guruprasāda). The blessing (s.
anugraha) and the kindness (s.
prasāda) of the guru are terms that are commonly used within a Tantric or initiatory (s.
dīkṣā) context. The “
words of the guru” are more open to interpretation and it seems to me that for Advayavajra/Advaya-Avadhūtipa, and more specifically Sahajavajra, it may refer to the method of
Introduction (t.
ngo sprod). Not through inference, not through “
blessing” or “
kindness/favour”, but through directly pointing out and perceiving the nature of mind (s.
citta-tva), “luminosity”, or alternatively “radiance” or “clarity”, being only
one of mind’s experiences
[26], and not
its ontological essence (-mātra), in the form of a Luminous Self with its luminous structure, symbolically represented.
The “three realms” are three concretisations of mind (
citta). Kāmadhātu (desire realm), Rūpadhātu (form realm), and Arūpyadhātu (formless realm), when the triple experience of the nature of mind, bliss (
sukha), clarity (
prabhāsvara) and non-thought (
nirvikalpa) is not recognized as such. If it is recognized as such, bliss is the adornment (
alaṃkāra) of nirmāṇakāya, clarity of saṃbhogakāya and non-thought of dharmakāya. To single out clarity/luminosity and make it into a single essence seems to be mistaken from the point of view of a triple world, a triple experience of the nature of mind, and
the three kāyas of one that sees them as they are.
***
[1] Dharmadharmatāvibhāga and
Ratnagotravibhāga.
[2] The four
mudrā and four moments are first mentioned in the
Hevajra Tantra (8-9th century) and are explained in its commentaries, in particular the
Caturmudrānvaya (
phyag rgya bzhi'i man ngag), attributed to “Nāgārjuna” and translated into Tibetan by Marpa lotsawa (11th century). I am not aware of translations into other languages. Obviously, “Nāgārjuna”, the author of the commentary is not the famous 2nd century Nāgārjuna, but the Tantric Nāgārjuna.
[3] “
Die Geschichten der Vierundachtzig Zauberer Mahāsiddhas”, Albert Grünwedel, 1916.
[4] Indian Esoteric Buddhism, A Social History of the Tantric Movement, Ronald M. Davidson, Columbia University Press, 2002, p. 117
[5] See
Indian Esoteric Buddhism, p. 327. See also
Vajradhara’s Prediction (chapter I of the
Samdhivyakarana-nama-tantra (t.
dgongs pa lung bstan pa zhes bya ba’i rgyud), an Explanatory Tantra of the
Guhyasamāja, and my French translation in
Le Guide du Naturel,
Sahajasiddhi-paddhati, Yogi Ling, 2017 p. 151
“In the first instance, the potential for publicly enacting the self-glorification inherent in the yogin's visualization of himself as divine was given a devastating review by the anonymous authors of the "commentarial scriptures" within the first century of this doctrine's articulation. The most trenchant critique I have encountered is in the Sandhivyakarana-tantra, which is a late eighth- or early ninth-century lengthy expansion on the Guhyasamaja, an eighth-century tantra that has been cited throughout our investigation of the siddhas' world. In the middle of a longer discussion of potential problems, the scripture en- gages in a strong broadside on the self-absorption of mantrins employing the esoteric system for their own personal glorification.” Indian Esoteric Buddhism
[6] Saraha’s Sahaja Tradition in the Light of the Dohakosa Commentary by a Nepalese (?) Advayavajra, from Sahaja the Role of Dohā & Caryāgīti in the Cultural Indo-Tibetan Interface, Buddhist World Press, 2015
“To sum up, it has been shown that the Advayavajra who has authored this commentary to Saraha’s Dohās is not only someone other than Maitrīpa, but that he also differs from the latter in a crucial interpretation of the Tantras, that is, the sequence of the four joys. Moreover, while Tibetan commentaries tend to relativize Saraha´s critical attitude towards all forms of religion (including Buddhism), Advayavajra fully elaborates on this attitude without restriction. This is most evident by the fact that he lists Buddhism as among the six systems of philosophy to be criticized and by quoting a Sūtra which warns that all future Buddhist monks will belong to the retinue of Māra. It is clear, however, that Advayavajra endorses, still within a Buddhist context, a goal called co-emergent nature or simply the co-emergent, while his favored path is the immediate realization of this goal through the pith instructions of a genuine guru. I would thus even go further than Bagchi´s Sahajay a to name this system of instruction, and use Advayavajra´s designation “Sahaja Tradition.”
[7] Deb ther sngon po, smad cha, p. 987, “do ha dang grub snying gi skor dang*/ kun tu bzang po’i spyod pa byed tshul rnams ‘brom la gsungs pa las”.
For Gö Lotsawa and those after him, the “
grub snying” seems to refer to the “
Seven Demonstrations” (t.
Grub pa sde bdun s.
Saptasiddhi-saṅgraha) and the “
Three Hearts” (t.
snying po skor gsum). Gö Lotsawa mentions there was a translation, by ‘Brom, of at least the
Jñānasiddhi (
ye shes grub pa, T2219), The
Demonstration of Gnosis, one of the
Seven Demonstrations texts, attributed to Indrabhūti. It is possible that Atiśa’s transmission (1042) was “limited” to Saraha’s
Dohākośagīti (and Commentary?) and Indrabhūti’s
Jñānasiddhi, and that
grub-snying (
Siddhi-Hṛdaya) in this context referred to these two texts ?
[8] “
The Blue Annals” by George N. Roerich (1902-1960) and Gendün Chöphel (1903–1951), p. 844,
Chapter XI on Mahāmudrā.
[9] Dreaming the Great Brahmin: Tibetan Traditions of the Buddhist Poet-Saint Saraha, Kurtis R. Schaeffer, Oxford University Press, 2005, p. 61
[10] Shangpa Texts, Volume KA, p. 180 and following ones. ngas sgrub thabs dang chos drug 'di mi bshad pa'i dam bca' gcig byas yod gsungs pas p. 182
[11] Tshogs chos yon tan phun tshogs : rje dwags po rin po che'i zhal nas/ lam rnam pa gsum yin gsung*/ de la lam rnam pa gsum ni/ rjes dpag lam du byed pa dang*/ byin rlabs lam du byed pa dang*/ mngon sum lam du byed pa dang gsum yin gsung*/ de la rjes dpag lam du byed pa ni/ chos thams cad gcig dang du bral gyi gtan tshigs kyis gzhigs nas/ 'gro sa 'di las med zer nas thams cad stong par byas nas 'jog pa ni rjes dpag go /lha'i sku bskyed pa'i rim pa la brten nas rtsa rlung dang thig le dang*/ sngags kyi bzlas brjod la sogs pa byin rlabs kyis lam mo/ /mngon sum lam du byed pa ni bla ma dam pa cig gis sems nyid lhan cig skyes pa chos kyi sku 'od gsal bya ba yin gsung ba de lta bu nges pa'i don gyi gdams ngag phyin ci ma log pa cig bstan pas/ rang la nges pa'i shes pa lhan cig skyes pa de la lta spyod sgom gsum ya ma bral bar gnyug ma'i shes pa lam du khyer ba ni mngon sum lam du byed pa'o/ /lam gsum la 'jug pa'i gang zag ni gnyis te/ rim gyis pa dang*/ cig char ba'o/ /cig char ba ni/ nyon mongs pa la sogs pa mi mthun pa'i bag chags srab pa/ chos kyi bag chags mthug pa sbyangs pa can gyi gang zag la zer ba yin te/ de shin tu dka' ba yin/ nga ni rim gyis par 'dod pa yin gsung*/
[12] 'o na phyag rgya chen po ngo sprod sgom pa 'di tsug yin pas/sems nyid lhan cig skyes pa chos kyi sku dang*/snang ba lhan cig skyes pa chos sku'i 'od/sems rig pa'i ngo bo 'di rtogs na sangs rgyas/ma rtogs na 'khor ba yin
[13] gsum pa snying po'i lugs ni/ snying po rdo rje'i ye shes 'bebs pa yis// dbang rab smin grol dus gcig 'byung ba'o// snga ma gnyis ka las zab cing ngo mtshar la khyad par rmad du byung ba zab mo'i snying po btsan thabs su rtogs pa'i lam ni, rtogs ldan gyi bla mas skal ldan gyi slob ma ches dbang rnon du gyur pa la rdo rje ye shes kyi dbang gi byin rlabs 'bebs pa tsam gyis, tha mal shes pa snying dbus su sad nas rtogs grol dus mnyam du 'gyur bas spros bcas kyi thabs dang sbyangs pa'i rtsol ba la ma ltos pa'i phyir, bka' brgyud che bzhi chung brgyad kyi grub thob sa chen po'i rdul tsam byon pa'i rnam thar dang lag rjes mngon sum snang ba 'di nyid yin cing
Treasury of Knowledge (shes bya kun khyab), mi rigs dpe skrun khang) in three volumes, 1982 (ISDN M17049(3)28). volume III (smad cha), pages 375 - 390.
[14] bKa' babs bdun ldan p. 566, "da ni ral gri la sogs pa grub pa brgyad bsgrubs nas/ tshe bskal par gnas pa'i rig pa 'dzin pa bya snyam rdzas bsgrubs pas grub pa'i ltas byung ba na/ shA bA ris sdigs 'dzub mdzad pas thal bar song / da khyod sgyu ma des ci bya gnas lugs kyi don rgya cher shod ces gsung ba bzhin.”
[15] “
The most well-known text of the cycle is probably "Ten Verses on Reality" (Tattvadaśaka, De kho na nyid bcu pa), wherein Maitrīpa explains Tantric concepts, such as 'radiance' (prabhāsvara, 'od gsal), through the Madhyamaka philosophy of emptiness.” Ulrich T. Kragh,
Yogas of Nāropa,2015, p. 73
[16] The four
mudrās are originally a
Hevajra Tantra concept.
[17] A Fine Blend of Mahāmudrā and Madhyamaka Maitrīpa’s Collection of Texts on Non-conceptual Realization (Amanasikāra), KD Mathes, p. 43.
ādikarma refers to the five perfections other than the
prajñāpāramitā.
[18] dka' gdams chos bzhi or gtad sa bzhi: blo phug chos la gtad// chos phug sprang la gtad// sprang phug shi la gtad// shi phug brag khung skam po la gtad.
“The question of when to practice and achieve realization is underlined by contrasting sayings from an unspecified (Bka' gdams pa) dge bshes and Mi la ras pa. Even if the radiance ('od gsal) of the nature of the mind is not fully grasped in the interim, a practitioner who has successfully given rise to seeing the essence (ngo bo mthong ba) will in future lives have a special meditative ability (ting nge 'dzin khyad par can). Such an individual is said to be someone supported by a past accumulation (bsags pa'i rgyab can). Consequently, the practitioner ought now to strive towards realizing radiance in the interim and even if that should fail he will consequently be in a position to achieve full realization in a future life. It is said that no teaching is more important than this.” p. 475
[20] Introduction,
Chants de plénitude, Joy Vriens, éditions Yogi-Ling, 2015
[21] de nyid skyon bzhi dang bral bar bya ste/
chos sku dang 'du 'bral med kyang /
nye drags pas ngo ma shes/
rang la shar kyang zab drags pas ngos ma zin/
sla drags pas yid ma ches par yengs med dang bral lo/
[22] yid la mi byed re dogs kun bral ba'i/
tha mal shes pa khyod la phyag 'tshal lo/
[23] Klaus-Dieter Mathes,
Sahajavajra's integration of Tantra into mainstream Buddhism, p. 138
[24] A Fine Blend of Mahāmudrā and Madhyamaka Maitrīpa’s Collection of Texts on Non-conceptual Realization (Amanasikāra), KD Mathes, 2015, p. 1
“The collection of twenty-six texts on non-conceptual realization (in the following referred to as the amanasikāra cycle) is the result of blending the essence and tantric mahāmudrā teachings of Saraha, Nāgārjuna and Śavaripa with a particular form of Madhyamaka philosophy, called ‘non-abiding’ (apratiṣṭhāna), which aims at radically transcending any conceptual assessment of true reality. This goal is achieved by “withdrawing one’s attention” (amanasikāra) from anything that involves the duality of a perceived and perceiver. The result is a “luminous selfempowerment,” Maitrīpa’s (986-1063)2 final tantric analysis of amanasikāra.”
[25] Bhaktivedanta Vedabase.
Tataḥ kalau sampravṛtte sammohāya suradviṣām |
Buddho nāmnāñjanasutaḥ kīkaṭeṣu bhaviṣyati || 24 || (
Śrīmadbhāgavatapurāṇa 03)
Commentary by Bhaktivedanta Vedabase :
“Lord Buddha preached nonviolence, taking pity on the poor animals. He preached that he did not believe in the tenets of the Vedas and stressed the adverse psychological effects incurred by animal-killing. Less intelligent men of the Age of Kali, who had no faith in God, followed his principle, and for the time being they were trained in moral discipline and nonviolence, the preliminary steps for proceeding further on the path of God realization. He deluded the atheists because such atheists who followed his principles did not believe in God, but they kept their absolute faith in Lord Buddha, who himself was the incarnation of God. Thus the faithless people were made to believe in God in the form of Lord Buddha. That was the mercy of Lord Buddha: he made the faithless faithful to him.”
[26] bDe gsal mi rtog pa gsum.
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