The Space Section of the Great Perfection

The Space Section of the Great Perfection (rDzogs-chen klong-sde): a category of philosophical and meditative teachings in Tibetan Buddhism

StenAnspal

Master thesis in Tibetan and Buddhist Studies Department of Culture Studies and Oriental Languages Faculty of Humanities University of Oslo

Spring 2005

Table of Contents Abbreviations .................................................................................................................... 3 Acknowledgments ............................................................................................................ 4 1. Introduction ................................................................................................................... 5 1. Introduction ................................................................................................................... 5 2. The concept of Space Section (Klang sde) in the Great Perfection ............................ 12 2.1. The problem of identifying Space ....................................................................... 12 2.2. The Space Section as a doxographicarcategory .................................................. 14 2.3. Space Section and the Adamantine Bridge (rDa-rje zam-pa) ............................. 26 2.4. Klang sde from the perspective of the Instruction Section .................................. 36

3. The Doctrine ofrDo-rje zam-pa ................................................................................. 50 3.1. The collection ofrDo-rje zam-pa texts in the NyKG ........................................... 50 3.2. The basic text ofrDo-rje zam-pa ......................................................................... 53 3.3. The Four Signs ..................................................................................................... 64 3.4. rDo-rje zam-pa and the Three Sections ............................................................ :.. 84 4. Conclusion .................................................................................................................. 89 Appendix 1. Tibetan text of the basic text ofrDo-rje zam-pa ........................................ 94 Appendix 2. Space Section in Klong-chen rab-'byams' Grub-mtha' mdzad ................. 96 Appendix 3. Space Section Tantras in the sDe-dge edition of the NGB ...................... 101 Appendix 4. Transmission lineage of the rDo-rje zam-pa ............................................ 102 References ..................................................................................................................... 104

2

Abbreviations

NyKG: rNying-rna bKa' -rna rgyas-pa NGB: rNying-rna'i rgyud-'bum TshB: rNying-rna'i rgyud-'bum, rnTshams-brag edition TK:

rNying-rna'i rgyud- 'bum, gTing-skyes edition

GC:

sNyan-brgyud rin-po-che rdo-rje zam-pa'i gdarns-ngag gzhung bshad che-ba

MC:

sNyan-brgyud rdo-rje zam-pa'i lo-rgyus 'bring-po gdams-ngag dang bcas-pa

SC:

rNa-brgyud rdo-rje zam-pa'i lo-rgyus chung-ngu

~

3

I

Acknowledgments

I wish to thank my supervisor, Per Kvreme, from whose generous help and support I have benefited in many ways during my stay at the University of Oslo. His careful and patient attention has greatly improved the present thesis and removed from it numerous mistakes; any errors that remain are solely my own. I also thank my other teachers at the University of Oslo, Hanna Havnevik and Rinzin Thargyal, for their valuable instruction and help during my studies. To E. Gene Smith at the Tibetan Buddhist Resource Center, I am grateful for his help in locating and obtaining the Tibetan texts that were the primary sources for this study. lowe a debt of gratitude to the Norwegian Government for the Quota Programme Scholarship. I am also indebted to the Institute for Comparative Research in Human Culture, the Institute of Culture Studies at the University of Oslo, and the Network for University Co-operation Tibet-Norway, for their generous financial support. Last but not least, I wish to thank ChOgyal Namkhai Norbu, one of the few present-day exponents of the teachings that are the subj ect of this thesis, for his precious teachings and inspiration.

4

1. Introduction The subject of this thesis is the Buddhist doctrinal category Space Section of the Great Perfection (rDzogs-chen klong-sde), especially as it was understood by the Tibetan tradition of rDo-rje zam-pa. Most of the available textual material concerning this tradition was composed in

11th_12th

centuries, when the movement was most active. The

tradition itself, however, claims to have its origins in teachings that were transmitted from India to Tibet by the Tibetan translator Vairocana in the eighth century, during the first wave of transmission of Buddhism to Tibet. The transmission of Buddhism from India to Tibet occurred in two major waves of promulgation. The earlier dissemination (snga-dar) of the doctrine took place place from the

7th

to 9th centuries, while the later dissemination (phyi-dar) began with translations

from Sanskrit made by Rin-chen bzang-po (958-1055). The two periods of dissemination were separated by a "dark age" (from 842 to about mid-tenth century) of political unrest and disintegration of the Tibetan empire. During this period, monastic establishments suffered a great blow, although previously introduced teachings continued to be practiced among the laity. 1 The beginning of the later dissemination marks the start of a period of religious renaissance in Tibet. Many translators traveled to India in search of authentic teachings and numerous religious movements flourished. However, there developed a divide between teachings prevalent during the first dissemination (Tib. rNying-ma, literally "The Old [Translations]") and those newly introduced to Tibet (gSar-ma, "The New [Translations]"). Doubts arose in regard to authenticity of many texts that claimed to have been translated during the earlier period of dissemination. 2 Issues of authenticity of texts mainly concerned Tantric texts, and were related to the Tantric mode of transmission. To be efficacious, the Tantric teachings had to be transmitted directly from teacher to disciple through rites of initiation and verbal transmission. It was essential that the lineage of a particular teaching could be traced back to an enlightened being, such as Sakyamuni or a celestial Buddha, in a continuous manner, with no gaps in the transmission. In practice, this entailed that the basic

1

On the dark period and the continuity of cultural and religious activities during it, see Kapstein (2000),

pp.lO-12. 2

Smith (2001), p. 238.

5

prerequisite for a Tantric teaching to be authentic was proof of its Indian origin, since no universally accepted Buddhas had appeared on Tibetan soil. It was this kind of proof that the scriptures and doctrines of the Ancients were accused of lacking. The language of the old and new translations appeared to be different: the old texts looked suspiciously like original compositions in Tibetan, rather than translations. In most cases, the Sanskrit manuscripts could not be presented. 3 One of the most original, and also controversial, doctrines of the ancient schools was Great Perfection (rDzogs-chen). It was a teaching that claimed to surpass even the Tantric Vajrayana doctrines that Tibetans usually regarded as the pinnacle of Buddhist doctrinal hierarchy. Yet Great Perfection defined itself largely through Vajrayana, by apparently negating its central practices and claiming to be beyond all of them. Especially the earliest texts of the Great Perfection appeared to convey their message mostly by means ofnegatiofls and rejections of specific principles ofVajrayana. Tantric Buddhism employs the rhetoric of "taking the result as the Path", which refers to ritually and meditatively habituating oneself with visualized Buddhas, their pure paradises, entourages and celestial mansions representing the final result of Buddhist path. The aim of these practices was to approximate and thereby actualize the qualities of enlightenment, the germ of which is already present in oneself. The Great Perfection can perhaps viewed as bringing such a result-based soteriology to an even more radical conclusion -

if one is essentially Buddha, then all of one's experience is the perfect

expression of enlightenment already from the beginning. Spiritual practices involving effort, according to Great Perfection, were superfluous, based on error and comparable to sickness. 4 The tradition of the Great Perfection had its own scriptures that claimed to be translations from Indic languages; they were called Tantras (rgyud), although they were not Tantric in that they differed in character from mainstream Vajrayana Buddhism. In contrast with the latter, the early Great Perfection Tantras didn't explicitly prescribe any particular yogic or ritual techniques. Their claims of being the unsurpassed teaching did not go uncontested by the new schools, who argued that Great Perfection is a local Tibetan fabrication, not an authentic spiritual system. Among other things, it was

3

One exception was the Sanskrit manuscript of the Vajrakfiayamfilatantrakhm:lCja discovered by Sa-skya

PaI}.gita at Shangs Sreg-zhing (Smith 2001, p. 238).

6

accused of being influenced by Chinese Ch'an Buddhism. Ch'an had been promulgated in Tibet during the dynastic period, but fell into disfavor among later Tibetan Buddhists, to the extent that even association with it was considered a sign of heresy. Whether Ch'an actually influenced on the Great Perfection or not, the primary sources of inspiration for the development of the Great Perfection seem to be Indian Tantric traditions. 5 The credibility crisis of the older school boosted the development of Buddhism in Tibet during the later dissemination in several ways. Doubts about the doctrines of the ancient translations were part of the reason why many new efforts were made to seek out pure transmission lineages from India. Followers of the older schools had to make various creative efforts to defend the authenticity their traditions: philosophical defenses were composed;6 innovative devices of demonstrating the authenticity of the lineage were devised, such as the concept of gter-ma ("[Rediscovered] Treasures", i.e. introduction of teachings which were claimed to have been concealed during the dynastic period and later rediscovered, at the appropriate time and by persons prophesized by the original author of the text),7 etc. Due to these and other factors, the period of 11 th to

14th

century

was characterized by creativity, rapid development and enonnous variety of distinctive religious movements. Many of those traditions became extinct in the following centuries; some ceased to exist as institutionally separate movements, but their doctrines were incorporated into other schools and continued to be transmitted within them. Some formes) of Great Perfection had been present before the later dissemination,S but its development accelerated greatly during the eleventh-century renaissance. Over time, there came about a number of strands of the Great Perfection, such as Klong-sde, Manngag-sde, sPyi-ti, Yang-ti, and other varieties. 9 Eventually, three of them became the

most important trends of rDzogs-chen, fonning the nonnative classification of the

4

E.g. as stated in the text Rig-pa 'i khu-byug (Karmay 1988, pp. 50)

5

Kvrerne, in 'Bru-sgom 1996, p. xxvii.

6

E.g. gNubs sangs-rgyas ye-shes' bSarn-gtan rnig-sgron, Rong-zom's Theg-pa chen-po 'i tshul-Ia 'jug-pa,

etc. 7

On the phenomenon of Treasures (gter-rna), see Gyatso 1998, pp. 145-182.

8

E.g. the Mind Section texts (see Karmay 1988 for discussion and translation of several Dunhuang texts).

Most importantly, the eleventh century saw the emergence of the Instruction section.

7

Three Sections of the Great Perfection (rdzogs-chen sde-gsum), namely Mind Section (Sems-sde) , Space Section (Klong-sde) and Instruction Section (Man-ngag-sde). Of

these three, Mind Section represents the type of Great Perfection doctrine as found in the earliest texts; it is to this Section that the above characterization of Great Perfection as technique-free rhetoric of negation mostly applies. It derives its name from Byang-: chub sems ("Mind of Enlightenment"), its central concept of primordially present

enlightened nature. 10 The Instruction Section (Man-ngag-sde), the final element in the Three Sections triad, is the historically latest and most elaborated development of Great Perfection which eventually became the most practiced one, its popularity among followers of the rNying-ma school continuing into the present. In several important ways, it is radically different from the early Mind Section; it has its own distinctive terminology and original innovative theories. In contrast to the Mind Section, it makes extensive use of Tantric techniques of yoga, ritual and visualization, many of which were similar to those practiced in their original Vajrayana Buddhist context. In addition, other practices were developed, based on the Tantric view of the body but without direct parallel in Vajrayana. 11 Its extensive repertoire of methods and techniques must have been one of the reasons that the system became popular, but certainly there were others as well; what no doubt contributed greatly was the work of Klong-chen rab- 'byams (13081363), an erudite scholar and adept who wrote extensive explanations on the Instruction Section. Also, the Instruction Section made use of "rediscovered treasures" (gter-ma) as a device of authentication as well as continuous renewal. The system of the Instruction Section has also been studied in the West, most notably by Germano (1992, 1994). The middle member of the Three Sections triad is Space Section (Klong-sde). It derives its name from its central concept of "space" (klong): the scriptures of this trend present the main points of the view of Great Perfection using the analogy of space. Judging from its substantial literary output and from the fact that became considered one of the three main Sections, it must have been quite an important trend in Great Perfection thought at some point of time. Yet it too eventually gave way to the Instruction Section,

9

TIns variety was reflected in textual categories (e.g., Mind Section, Space Section) as well as

institutional lineages which developed distinctive styles of practice, such as A-ro-lugs, Nyang-lugs, etc. 10

Kannay (1988) has studied a number of texts belonging to this trend. See also van Schaik (2004b).

11

Such as the practice ofthod-rgal, on which see Shardza, Heart Drops ojDhannakaya, pp. 75-115.

8

and nowadays is perhaps the least studied of the Three Sections. The transmission lineages of both Space and Mind Sections have been kept "alive" by the Tibetan traditions by the lineage of initiation and textual transmission being kept intact, but their practice is not emphasized. Many of their texts, however, survive in the textual collections of the rNying-ma school. For the Space Section, these include their specific Tantras, but also practice instructions. It has been argued that there is very little difference between this trend and the Mind Section. 12 This assessment perhaps applies to the respective Tantras of the two trends, but the practice instructions of the Space Section show very important differences -

most importantly in their employment of

certain original transformations of Tantric technique in the practice ofrDzogs chen. The practice instructions of the Space Section are known as rDo-rje zam-pa ("Adamantine Bridge"), the full name of which was rDzogs-pa chen-po klong-sde'i

snyan-brgyud rdo-rje zam"..pa ("Adamantine Bridge, the Oral Lineage of the Space Section of Great Perfection"). This primarily refers to an instruction (man-ngag) on the experiential application of the teaching ofthe Space Section of the Great Perfection. For some time around 11th_12th centuries, there was also a religious movement specializing in this practice, but later it came to be absorbed into other lineages. The fundaI?ental instruction text ofrDo-rje zam-pa was composed by the translator Vairocana in the 8th century and transmitted to a disciple named sPang mi-pham mgon-po. After him, it was passed on for several generations, to only one student at a time, by a succession of hermits about whom little is known. 13 In the 11 th century, 'Dzeng Dharmabodhi received the tradition and popularized it, and his student Kun-bzang rdo-rje wrote the most extensive commentaries on the instructions. His commentaries are an invaluable aid in understanding Vairocana's basic text, which was very terse and consisted of only 22 lines and a short colophon. Kun-bzang rdo-rje's longest commentary explains itin

318 pa~es. Kun-bzang rdo-rje's commentaries on the root verses elucidate the ideas and practices of the system; in some ways they are also apologetic in tone. He makes efforts to situate the Space Section within the framework of the Buddhist worldview in general and to demonstrate its authenticity in comparison with newer trends of Tantra. It represents an

12

Kannay 1988, pp. 213.

13

GC, pp. 148-163. On the lineage of transmission, see section 2.3. below.

9

attempt to validate of its inherited practices in relation with newer authoritative traditions. The texts of the rDo-rje zam-pa are not polemical, but rather try to map the correspondences between their practices and those of the gSar-ma by quoting texts of both older and newer schools in support of their practices. The study of the Space Section is important in that it may help us to understand the process of development of the rDzogs-chen doctrine. The question arises whether the Space Section has influenced the development of the Instruction Section, the final elaboration of rDzogs chen. If it is rather a separate and distinct strand of Great Perfection development, then how do its ideas and practices compare to the Instruction Section: does it in some way represent a parallel evolution? The necessity of the study of Space Section in order to assess the innovativeness of the Instruction Section has been emphasized by Germano. 14 While the present study will not attempt a detailed comparative study of the Space and Instruction Sections, the overview of the Space Section system presented here will allow us to make some general observations on certain important commonalities and differences of the two systems. Up to the present, the Space Section in general and the rDo-rje zam-pa in particular have received very little attention in Western studies. The account of Klong-sde in Karmay's major study on the Great Perfection is very brief. He characterizes rDo-rje zam-pa as "in its contents entirely tantric".15 At the same time, he says that the Mind and Space Sections have "no particular soteriological development",16 since in their systems "the theoretical basis is allowed to suffice".17 This portrayal of the Space Section appears somewhat contradictory, because it is difficult to imagine a system which is entirely Tantric in its contents while at the same remaining entirely theoretical. Tantra, after all, is usually characterized by its multitude of practical methods contemplative, ritual, and yogic techniques - to actualize the theory or "view" (lta-ba) in one's experience. As will be seen in this study, different assessments of the role of technique in the Space Section may partly stem from the use of different sources. Texts classified under the

14

.

Gennano (1994), pp. 267.

15

Karmay (1988), pp. 209.

16

Ibid., pp. 213.

17

Ibid., pp. 214.

10

single rubric of Space Section do not represent a unifoID1 whole, and one may arrive at a different conclusion about the nature of the Space Section and its relation with Tantric practice depending on what texts and traditions one chooses to examine. Some Space Section texts appear to include many Tantric elements, while others seem to be technique-free. It is therefore necessary to outline the different types of literature found under the rubric of the Space Section. I shall attempt this in section 2, where I describe the various applications of the teID1 Space Section found in the Great Perfection literature. I examine how the teID1 has been applied to and used in the Tantras of the Great Perfection. I compare these to the rDo-rje zam-pa and examine the use of Tantras by its followers. I also describe the interpretation of the Space Section from the perspective of the Instruction Section. In section 3, I then describe in more detail the system ofrDo-rje zam-pa, which teaches the practice of the Space Section of the Great Perfection by employing certain Vajrayana-style practices. Here, I am interested in the question of the function and role of these practices in the context of Great Perfection, as well as their relation to new translation Vajrayana schools. Instructions of the rDo-rj e zam-pa and their commentaries are relevant here. A translation of Vairocana's basic text will be presented and interpreted on the basis of Kun-bzang rdo-rje's commentaries. I give an overview of the central practices of the rDo-rje zam-pa and conclude with an outline of the main parallels and differences between the Space and Instruction Sections. My primary sources for describing the system of rDo-rje zam-pa are texts included in the bDud-'joms edition of the rNying-ma bka '-ma ("Orally Transmitted Teachings of the Ancients"), volumes 18 and 19 of which are devoted to rDo-rje zam-pa. For the relevant Tantras, I have consulted the rNying-ma rgyud- 'bum, using mainly the mTshams-brag and additionally the gTing-skyes and Vairocana editions. As the source

of Klong-chen rab-byams' perspective on the Space Section, I have used the presentation in his Grub-mtha ' mdzod.

11

2. The concept of Space Section (Klong sde) in the Great Perfection 2.1. The problem of identifying Space

The tripartite classification of the Great Perfection (rDzogs-chen) into three sections (sde-gsum) has. variously been interpreted as a device for delimiting the range of

authentic strands of the Great Perfection and excluding those perceived as erroneous,18 or as classifications proposed in order to organize extensive amount of heterogeneous textual material in circulation. 19 In any case, eventually it became a standard scheme of categorizing the various teachings of Great Perfection; in principle, any given Great Perfection text is supposed to belong to one of the three categories. 20 However, not all of the three sections are easy to define. The Mind Section (Sems-sde) is the earliest stage in the development of the Great Perfection. The chief scriptures of the Mind Section are included in the well known set of Eighteen Great Scriptures (Lung-chen bco-brgyad).21 Texts belonging to this set also circulated separately or in smaller sub-sets (such as the "five earliest translations", sNga- 'gyur lnga), but they had a unifying theme, the overall central concept of "mind of

enlightenment" (byang-chub-kyi sems), which also gave the name to the whole section. The notion of the mind of enlightenment refers to the true nature of a person's consciousness, essentially identical to the state of Buddha. The texts explain how accessing this pure state of consciousness and remaining in it fulfils and surpasses all the various practices and methods of other Buddhist approaches. 22 The Mind Section has been characterized as "the philosophy of the serene contemplator,,/3 that is, lacking the complexities of ritual and yogic techniques. Although definitions of the Mind Section as a doxogniphical category are not without problems (typically including a

18

Karmay 1988, p. 206.

19

Germano 1994, p. 283.

20

This is the principle followed in e.g. the organization of the sDe-dge edition of the rNying-ma rgyud-

'bum (Achard 2003). 21

For several version~ of the list of texts included in this set, and also of other categories of the Mind

Section, see Norbu and Clemente 1999, pp. 242-255. 22

The characteristic way the Great Perfection contrasts itself to the practices of the Vajrayana is

discussed below, in Section 2.2. K armay 1988, p. 213.

23

12

variety texts of different character), it has a more or less defined core in the form of the above-mentioned eighteen texts. The Instruction Section (Man-ngag-sde) is the most well-defined among the three sections. It has its own set of scriptures, called the Seventeen Tantras (rgyud bcu-

bdun).24 These were said to have been transmitted to Tibet by the Indian PaI).c;iita Vimalamitra, who had been active in the eighth century during king Khri srong-lde'ubtsan's reign. According to legend, he transmitted these scriptures to a select few Tibetans, who then passed them on for several generations, at times hiding and rediscovering them, until they finally reached wider circulation in the eleventh century. Closely connected to the Seventeen Tantras are two sets of explanatory and supplemental material, called Bi-ma snying-thig and mKha '- !gro snying-thig, attributed respectively to Vimalamitra and his contemporary, Padmasambhava. These were also presented as texts whose connection to their supposed historical authors was established through narratives of concealment and rediscovery.25 Texts belonging to the Instruction Section take these texts as authoritative and share their distinct terminology. Besides the various developments in their philosophical theory, the Instruction Section can be contrasted with the Mind Section in its incorporation of numerous techniques from Tantric yoga as well as its original, innovative methods. This difference in orientation is also reflected in the name of the section, as man-ngag mainly denotes practical instructions for the meditator, at the level of yogic and meditative techniques, sequences of contemplation etc. The system of the Instruction Section is well defined also in the sense that its actual contemplative and yogic practices are attested in its fundamental Tantras, so that the connection between scripture and practical instruction manuals is . strong. 26 By contrast, the Space Section is difficult to define or characterize uniformly. It has been variously described as a trend of Great Perfection almost identical to the Mind

24

The list of the Seventeen Tantras is given in Achard (2003), pp. 55-56.

25

On the transmission lineage of these texts, see Prats (1984), Pl'>. 197-209.

26

This applies in particular to the Seminal Heart (sNying-thig), often traditionally defined as the highest

subdivision of the Instruction Section called with names such as The Exceedingly Profound Super-Secret Unsurpassed (shin-tu zab-pa yang-gsang bla-na-med-pa) etc.

13

Section,z7 or alternatively as occupying doctrinally a position between Mind and Instruction Sections. 28 This divergence in characterization appears not only in treatments of the Space Section in modem studies, but already in the works of earlier Tibetan authors. Unlike the other two sections, the various texts and practices known under the name of Space Section were not unified into a single system. Several different and sometimes conflicting definitions of the section were proposed; they were not harmonized and the divergences remained. In the present section, I examine these various uses of the term Space Section. I present three ways that the Space Section has been presented by Tibetan authors: as a class of the Tantras of the Great Perfection; as a technique-oriented system of spiritual practice; and as a description given from the perspective of the Instruction Section 2.2. The Space Section as a doxographical category

One application of the term Space Section is as a designation for a class of Great Perfection Tantras. For Buddhists who accept the validity ofVajrayana teachings, at the most basic level authoritative scriptures are divided into Sutras and Tantras. Both Sutras and Tantras are in the form of a discourse by an enlightened being, whether the historical Sakyamuni or a mythical Buddha (the latter being the case with most Tantras). In principle, the common, i.e. non-Tantric Buddhist doctrine is expounded in the Sutras, whereas both Vajrayana and the Great Perfection have Tantras as their scriptures. 29 The Vajrayana Tantras are included in the bKa '- 'gyur (Translation of the [Buddha's] Word), the great canonical collection of scripture, while the Tantras of the earlier translation period, including those of the Great Perfection, were left out by the compilers of the collection. The authenticity of the older Tantras was in doubt: it was

27

Karmay 1988, pp. 213. Also, Mind and Space Sections are treated as equivalent in Klong-chen rab-

'byams's Chos-dbyings mdzod; he specifically defines one sub-class of the Space Section as agreeing with Mind Section in his Grub-mtha' mdzod (see below, section 2.4). 28

Germano 1994, pp. 283. The name of one of the traditions of the Space Section, the Adamantine Bridge

(rDo-rje zam-pa) has been interpreted as bridging Mind and Instruction Sections (Zhwa-dmar chos-kyi

grags-pa, sNyan-brgyud rdo-rje zam-pa 'i khrid-yig skal-bzang mig- 'byed, NyKG voL 19, p. 144). 29

The actual situation is complicated by occasional confusion in determining which category a given text

belongs to -

some texts have the word sutra in their titles (e.g. some early Great Perfection texts), but

nevertheless belong to the category of Tantras; sometimes the presence of characteristically Tantric elements such as mantras in Siitra texts have led to discussions of their possible Tantric status (see e.g. Lopez (1996) on the PrajiUiparamitahrdaya).

14

suspected by some that they were not translations from Indian languages as they claimed to be, but local Tibetan compositions and as such, unauthoritative forgeries. 3o The Tantras of the rNying-ma were therefore collected into a separate collection of texts, the Collected Tantras of the Ancients (rNying-ma rgyud- 'bum). There were numerous independent efforts in compiling and systematizing the Tantras of the Ancients jnto a collection, and to this day, several editions of the collection survive, with sometimes important differences in their composition and textual history.31 The number of the rNying-ma Tantras in circulation was large and increased over time. Even before the compilation of the Collection(s) of Tantras of the Ancients, there were attempts to classify this disparate textual material. Tantras could be grouped on the basis of different characteristics: some groups of texts might have a history of having traditionally been transmitted together as a group. Texts could also be grouped together according to dominant themes of the texts, although originating from different periods and authorial hands and circulating separately. The traditional histories, relating the transmission of Tantras, group texts into "cycles" (skor) called with such names as the Brahman's Cycle (bram-ze'i skor), The Marvelous Cycle (rmad-du byung-ba'i skor) The Nine Mother-and-Son [texts] of the All-Creating King [referring to the All-Creating

King Tantra (kun-byed rgyal-po) and eight secondary Tantras] (Kun-byed rgyal-po mabu dgu skor) and so forth. 32 One such category included Tantras which had the metaphor of space as the dominant theme. This class was known as the Space Section (klong-sde); these Tantras themselves frequently referred to this category as the 'Twenty Thousand Sections on the Nine Spaces' (klong-dgu bam-po nyi-khrz). 'Gos Lo-tsa-ba (l392-1481), introducing the Space Section in the Blue Annals, his celebrated history of Buddhism in Tibet, describes it as follows: It is said that the subject matter of the greater Equal to Sky Tantra (Nam-mkha '-

dang mnyam-pa) consists of Nine Spaces and its text consists of twenty . thousand sections (bam-po). The [greater version in] twenty thousand sections is

30

31

.

Snellgrove 1987, pp. 474-5. On the compilation of the various rNying-ma rgyud- 'bum collections, see Thub-bstan chos-dar (2000),

pp.I-37. 32

See Norbu and Clemente (1999, pp. 242-255) for lists of such cycles.

15

that which remains in the hands of the realized ones, its complete translation being unavailable here. The subject matter of the lesser Equal to Sky Tantra also consists of Nine Spaces: 1) the Space of View; 2) the Space of Behavior; 3) the Space of Ma.I].q.ala; 4) the Space of Initiation; 5) the Space of Commitment; 6) the Space of Achievement; 7) the Space of Activity; 8) the Space of Paths and Stages; 9) the Space of Fruition. Each is presented in a separate chapter in chapters 11_19. 33 'Gos lo-tsa-ba identifies only one Tantra, Equal to the End of Sky/4 as based on this scheme of ninefold space, although in fact there are several more. According to this Tantra, the Nine Spaces are not separate realities but nine aspects of a single "basis of mind" (sems-kyi gzhi) ,35 the fundamental nature of consciousness, which is the same as the ultimate reality of all phenomena. This basis is likened to space (klong); the Nine Spaces use the image of space to indicate specific ways to relate the awareness of one's fundamental nature to different aspects of the Vajrayana path. The Tibetan word klong is not easy to translate, as was noted also by Snellgrove (1967, p. 262 n. 71). The meanings of the word include 'space' and also 'center', 'interior'. Klong-yangs is 'spacious, expansive'. Klong- 'khyil means 'whirlpool' or a 'round

sphere of light'. rBa-klong means 'wave'; the 8th century Sanskrit-Tibetan dictionary Mahtivyutpatti has klong as part of klong-dang bcas-pa to translate Sanskrit sfivart~m.36

The fabricated Indic titles of Great Perfection Tantras give avarta (Skt. for 'whirl, whirlpool, turning') as the original for klong, which may indicate the use of Mahavyutpatti in constructing these titles. The Tantras themselves, however, use klong

in the sense of 'space'.

33

'Gos lo-tsa-ba, Deb ther sngon po, pp. 154-155: nam mkha' dang mnyam pa 'i rgyud chen po'i don

klong dgu dang tshig bam po nyi khri zhes 'byung ba lal bam po nyi khri ni grub pa 'i skyes bu mams kyi phyag na bzhugs pa 'i dbang du byas pa yin gyil 'dir gzhung tshang bar 'gyur ba ni med dollnam mkha' dang mnyam pa 'i rgyud chung ba'i don yang klong dgu stel dang po Ita ba'i klong I gnyis pa spyod pa 'i klong I gsum pa dkyil 'khor gyi klong I bzhi pa dbang gi klong I lnga pa dam tshig gi klong I drug pa sgrub pa 'i klong I bdun pa phrin [155] las kyi klong I brgyad pa sa lam gyi klong I dgu pa 'bras bu'i klong ste I de dag kyang Ie 'u bcu gcig pa nas bcu dgu pa 'i bar Ie 'u re res ston pa yin nol I 34

The text is found in e.g. vol. 2 of the rnTshams-brag edition of the rNying-ma rgyud- 'bum, pp. 2-278,

under its complete title, rDo-rje sems-dpa' nam-mkha 'i mtha' dang mnyam-pa'i rgyud chen-po. 35

36

TshB p. 122. Mahavyutpatti no. 7037 (Sakaki 1916, pp. 453-4).

16

In the sense of 'space', the word klong is not a technical Buddhist tenn. Buddhist scholastic lists of basic phenomena include "space", defined that which does not hinder matter, but the word used is nam-mkha' (Skt. akiisa), which also means simply 'sky'. It is an instance of unconditioned (i.e. not created by causes and conditions) and pure (i.e. not in association with non-virtuous mental qualities) phenomena. 37 The word klong is used in the Great Perfection Tantras as an image that conveys similar qualities. It can refer to the expanse of the sky as well as the 'mental sphere' of an individual. The tenn

klong is used to describe aspects in which the individual's true nature of mind is analogous to space. Some of these aspects of space include the following: space is present everywhere: no effort is needed to reach it; it cannot be transcended; it is immense, encompassing everything; it lacks characteristics; it is without center or periphery; it is eternal and uncaused; there is no support in space and nothing to focus on. Below, I have translated a brief section from the Equal to the End of Sky Tantra, which describes the Nine Spaces, one verse for each Space. Each of the chapters 11-19 of the Tantra deals respectively with each Space in an extensive manner; the short summary translated here is found in Chapter 21, On the Division into Nine Spaces (glong dgur

phye ba'i Ie 'u). The Equal to the End of Sky adheres to the common format for the genre of Tantras. It starts out with the title followed by the Indic title of the original that the Tantra is supposed to be translated from. The text is divided into 28 chapters, the first of which sets the scene for the discourse. It describes how the Buddha-figure Vajrasattva (rDo-rje

sems-dpa') abides in the highest heaven

Akani~tha

together with a retinue of highly

realized beings. One of them, Sattvavajra (Sems-dpa' rdo-rje), approaches the main

37

Vasubandhu, Abhidharmakosabhli$yam, tr. Pruden (1988), vol. I, pp. 58-59. Alternatively, iikasa is part

of the enumeration of six elements (dhiitu) of matter, in this context referring to spaces of cavities (ibid., , pp.88-89).

17

figure and requests teachings by posing questions. The question-answer sessions are divided into following chapters according to specific topics. Towards the end, prophecies are given regarding the transmission of the Tantra in the future, the necessary characteristics of teachers and students who can become part of the lineage are described, etc. The main part of the text, i.e. the questions and answers, is in verse format. Common in Tibetan syllabic verse is contraction of words and omission of grammatical particles in order to make sentences fit the meter, which creates special problems for translation. Often, the resulting text is either cryptic or underdetermined with respect to its meaning, as the missing grammatical elements have to be supplied by the reader or translator, and there can be several possible choices. For some Tantras, there are commentaries that expand and interpret the verse text, but there are many for which commentaries are not available, which is unfortunately also the case here. For the translation, I have used the version in the mTshams-brag (TshB) edition of the rNying-ma rgyud- 'bum, vol. 2, pp. 123-124. I have also consulted the gTing-skyes (TK) edition, where the text is found in Vol. 3, pp. 521-522. The translated verses are followed by my interpretation. I have supplied a numbered heading to each verse; the text of the verse itself does not always mention the Space it corresponds to. [1. The Space of View] The self-illuminating awareness without boundaryor centerhowever it appears, in no way is it made into a focus. Objectless awareness transcends thought and object. This is the Space of Mind, the non-objectified view. 38 View (Skt. dr${i, Tib. lta-ba) denotes the correct worldview, the proper understanding of reality on which the religious path is based. Different schools of Buddhism define it in various ways, such as absence of self-identity in a person, lack of true existence of all phenomena, and so on. It is part of the triad of view, meditation and behavior (lta-sgomspyod gsum) as elements of the Buddhist path. In this context, 'view' usually denotes a theoretical understanding, which one is to experientially realize in a state of meditation

38

TsbB p. 123: rang gsal rig pa mtha' dbus medl/Cir'snangji ltar2 cir mi dmigs/ /yul bral rig pa3 bsam

yul 'das/ Ilta ba gza'4 bral sems kyi glongs / / TK: 1) om first line 2) cir bltas 3) yul dang bral bas 4) bza' 5) /dong / /

18

(sgom-pa). In the Great Perfection, however, view is often defmed not as a theoretical position about an objective reality but in experiential tenns, as a state of awareness of one's own true nature: such awareness (rig-pa) is in itself said to constitute "view". In the above verse, proper view is described through the metaphor of space, which does not have a central point or extremities (dbus-mtha' med). The standard description of the correct world-view in Mahayana (as well as Vajrayana) is also that it is 'free from extremes' (mtha') ofreifying phenomena as existent or nihilistic ally asserting their nonexistence. In the state of awareness of one's true nature, one does not apprehend subject or object, nor the existence or non-existence of anything. [2. The Space of Behavior] When acting [within the state of] the wisdom of clear lightjust as grasping for characteristics is not present in the sky, grasping for that which should be taken up or avoided is not present in the blissful Space of carefree behavior. 39 Proper behavior (Skt. carya, Tib. spyod-pa) refers to one's activities -

taking up what

is virtuous and avoiding the non-virtuous. According to the Great Perfection however, ultimate behavior is operating within the state of "wisdom of clear light" of one's true nature. Discriminating one's actions as good or bad involves grasping for characteristics, but just as there is nothing to cling to in the sky, there are no characteristics in the state of knowledge of the essential nature of one's mind. [3. The Space of the ma}:u;iala] In the uncreated mw/.{;iala of awareness,

there are no external objects to be attached to; [everything manifests] within the mind of enlightenment as [its] inherent clarity: this is the Space of the uncreated mw/.{;iaia of inherent clarity.4o .

39

TshB p. 123: 'di! (read: 'od acc. to TK) gsal ye shes spyod pa lallnam mkha' mtshan 'dzin mi gnas

bzhinz/lblang dor spong 'dzin mi gnas par Iispyod pa bag g.yangs3 bde ba'i blo 4 (read: klong acc. to TK)II TK: i) 'od 2) shing 3) yangs 4) klong 40

TshB p. 123: bskyed bral rigs! (read: rig following TK) pa 'i dkyil 'khor lallmtha' yi2 zhen pa 'i chos

bral zhing Ilbyang chub sems su rang gsal basllbskyed bral rang gsal3 dkyil 'khor glong411 TK: 1) rig 2) mtha 'i 3) grol4) klong

19

Mm:ujala (Tib. dkyil- 'khor) is an important concept in Vajrayana. It denotes the

enlightened dimension of a Buddha, an orderly idealized world centered on a deity. In meditative visualization, the practitioner identifies him- or herself with the deity and imagines that all of one's perception is its sacred environment. The central (dkyil) figure, surrounded by a retinue (,khor) of other deities, inhabits a palace "beyond measure" (Skt. vimana, Tib. gzhal-yas khang), imagined as complete with intricate ornaments and other details, each symbolizing a specific Buddhist concept. Through such visualization, the meditator aims to transform one's ordinary, worldly perception into pure perception and actualize the enlightened state. In contrast, the Great Perfection claims that to mentally create a ma1Jrjala is unnecessary. All of one's perception is already part of the domain of one's enlightened nature of mind. The true nature of mind is endowed with cognitive clarity (gsal-ba), which gives the mind its perceptual capacity. Perceived objects are just aspects of one's intrinsic clarity, and as such are just manifestations of one's enlightened nature, although perceived as external and impure. One's perceptual world surrounding oneself as the center is therefore said to be equivalent to a ma1J¢ala, effortlessly present by virtue of one's natural clarity. [4. The Space of Initiation] As the three realms41 are pervaded by the light of the Jewel and non-duality is realized, the initiation is conferred: Royal anointment through all-pervading awareness is the Space of Initiation.42 Initiation (Skt. abhi$eka, Tib. dbang) is the Vajrayana rite through which the Guru authorizes the disciple to engage in the practices of a particular Tantric system. The disciple is ritually introduced to the deity and ma1J¢ala, and assumes cori:nnitments

41

Three realms (khams gsum) is the standard Buddhist classification of beings

iIi

cyclic existece,

consisting of the realm of desire (Skt. kiimadhlitu, Tib. 'dod-khams), the realm of subtle-matter gods (Skt. riipadhlitu, Tib. gzugs-khams) and the realm of immaterial gods (Skt. ariipyadhlitu, Tib. gzugs-med khamS). 42

TshB p. 123: khams gsum rin chen 'od brdal1 tellgnyis med rtogs pas dbang bskur2 zhing I /rig pa kun

khyab brdal3 ba yis~ /rgyal thabs spyi blugs dbang gi glongs I I

TK.: 1) gsal2) bsgyur 3) gdal4) ni 5) klong

20

(samaya)43. Already in possession of the germ of enlightenment, formerly the disciple

was like a prince who belongs to the royal family of Buddhas; initiation is analogous to coronation, enabling the disciple to "become king" and visualize oneself in the perfect form ofthe deity in the center of the mwu;lala palace. According to the Great Perfection, initiation is naturally obtained since the beginning. The clarity of the enlightened nature of mind encompasses the whole of space, and if one realizes the non-duality of one's perceptual world and the one's own essential clarity, this is equivalent to initiation. The term often found in Great Perfection for this recognition is "royal anointment" (rgyal-thabs spyi-Iugs), continuing the royal metaphor found also in Vajrayana. It should be noted that although the rite of initiation was rhetorically rejected in the Great Perfection, it does not mean that it was not performed in practice. "Royal anointment" is in fact the name of the rite through which the disciple is introduced to the Great Perfection. [5. The Space of Commitment] As for the nature of mind that does not need to be maintained: 44 The superior commitment abides in the Basis (gzhi). One does not go beyond ('das_pa)45 the essence (thig-Ie)This is the Space of Commitment beyond maintaining, impossible to transcend ('da '-med).46

With the receiving of initiation, the Vajrayana disciple assumes various commitments (Skt. samaya, Tib. dam-tshig) related to maintaining the continuity of spiritual practice, rules of ethics, harmonious relations with the Tantric community, etc. This concept is again reinterpreted in the Great Perfection: true commitment is not going beyond one's true nature, and since this is ever-present within oneself, this commitment is also

43

Aspects of Vajrayana initiation are discussed in more detail below, in the chapter on the Four Signs

(section 3.3). 44

Tib. bsrung literally means 'protect, safeguard against': maintaining vows or commitments in the sense

of safeguarding against violations. 45

'da' ba: 'pass, go beyond', also 'transgress'.

46

TshB p. 123: bsrung med sems kyi rang bzhin nil Ilhag pa'i dam tshig gzhi Ia gnasllthig Ie nyid Ia! mi

'das pas2i Ibsrung braI3 dam tshig 'da' med gIong4 I I TK: 1) las 2) 'da' bas 3) bar 4) kiong

21

impossible to break. Or, expressed with the metaphor of space- one cannot transgress the boundaries of the commitment, just as one cannot leave space. [6. The Space of Activity] In the sphere of reality, clear light in which there is nothing to be done,

[enlightened] activities are spontaneously accomplished without seeking. hnpartial wisdom of clear light is the Space of supreme Activity, free from seeking. 47 Activity (Skt. karma, Tib. 'phrin-las) here means the activity of an enlightened person- the term applies to the omnibeneficient activities of the Buddha for the good of all sentient beings, and also the charismatic activities of a Vajrayana adept. Through various ritual practices, the Vajrayana practitioner aims to acquire spiritual power, which is then used to enact the four types of activities- the rituals of pacification, subjugation, enrichment, and forceful elimination. These practices are criticized in the Great Perfection because they involve effort: enlightened activities are perfected just by abiding in clear light, the true nature of mind. [7. The Space of Achievement] In the sphere of reality devoid of thought and focus,

one should settle with undistracted awareness of clear light within the space of awareness of the inherent clarity of wisdom: this is the Space ofuncontrived Mind (dgongs-pa).48 Achievement49 (Skt. sadhana, Tib. sgrub-pa) refers to activities undertaken to reach enlightenment, such as engaging in rituals, reciting mantras, etc. For the Great Perfection, achievement is effortless, since the result is already present in oneself For

47

TshB pp. 123-124: bya bral 'od gsal chos dbyings la! /'phrin las [124] btsal med lhun grub pasl/'od

gsal ye shes phyogs ris medl Ibtsal med 'phrin lasl mehog gi glong2 I I TK: 1) ye shes 2) klong 48

TshB p. 124: bsam med dmigs bral ehos dbyings lal lye Shes2 rang gsal rig pa 'i glong3 / /yengs med

'od4 gsal rig pas gzhag /beos med dgongs pa nyid kyi s glong6 / / TK: 1) ehos kyi dbyings 2) yengs med 3) klong 4) rang, 5) kyis 6) klong 49

The verse cited does not actually include the word sgrub pa, "achievement", but corresponds to the,

respective Space.

22

this reason, the proper practice is one of non-achievement, involving only undistracted resting in the clarity of one's awareness. [8. The Space of Levels and Paths] Since cyclic existence ('khor ba, sarrzsara) is Buddha since the beginning, there is no aim toward which to proceed; therefore there is no progression along the levels and paths. This is the Space of the ultimate path, mind-itself.5o Both levels (Skt. bhilmi, Tib. sa) and paths (Skt. marga, Tib. lam) are terms that refer to stages of progression along the Buddhist path. 51 In keeping with the immediacy of enlightenment ever-present in oneself, the Great Perfection rejects the notion of gradual progression towards enlightenment. 52 Great Perfection is sometimes described as having a single level (sa-gcig-pa )53, -

that of Buddhahood, present as the true nature of one's

own mind. [9. The Space of Fruition]

In the same way that a heap of jewels is illuminated, the inherent clarity of awareness is spontaneous. Not born from causes and conditions is the Space of wisdom, the self-arising Fruition. 54

50

TshB p. 124: 'khor ba ye nas sangs rgyas lallgzhan du bgrod pa 'i yul bral nasi !lam dang sa la bgrod

med dellsems nyid mtha' phyis l lam gyi glong2 I I TK: 1) mthar phyin 2) klong 51

Stated extremely briefly, they are as follows: in both Sravakayana (or, to use the more common

pejorative tenn, Hlnayana) and Mahayana Buddhism, there are five paths or sequential "sections" along the progression from the state of an ordinary person up to the attainment of nirvcl1:za. For followers of the Mahayana, the latter three of the five paths are further divided into ten levels culminating in the state of Buddha. The paths are discussed extensively in e.g. Vasubandhu's Abhidharmakosabha:;yam, vol. III, pp. 895-1040; on both paths and levels, see Obermiller (1932). 52

The problems that rejecting gradualism presents for the Great Perfection and solutions proposed by one

of its adherents, 'Jigs-med gling-pa (1730-98), are discussed in Van Schaik 2004a. 53

54

.

Karmay 1988, p. 47. TshB p. 124: rin chen phung po gsal byed ltar! !rig pa rang gsallhun grub lallrgyu dang rkyen las rna

skyes pal I !rang byung 'bras bu ye shes glong2 I I TK: 1) bskyed pas 2) klong

23

The enlightened state, the fruition (Skt. phala, Tib. 'bras-bu) of the religious path, is only brought about by proper causes and necessary secondary conditions, according to most non-Great Perfection Buddhist traditions. 55 Argument for the causal nature of the process of enlightenment can be made in conjunction with assertion of one's enlightened nature: the latter may be present in oneself in the manner of a seed and, despite being substantially the same as the fruition, would require cultivation and proper supportive conditions in order to be actualized as such. The Great Perfection offers a more radical interpretation of the enlightened essence of mind, rejecting the possibility that the resultant state could be brought about by causes. Nine Spaces and the Ten Absences

Each of the. Nine Spaces expresses the doctrine of the Great Perfection through addressing an element of Vajrayana. They demonstrate how the single practice of maintaining awareness of one's true nature encompasses the essential meaning of the respective Tantric counterparts, and even surpasses them. The doctrine of the Great Perfection is thus defined through its relation to Vajrayana practices. As the Equal to the End of Sky states, the Nine Spaces constitute a complete presentation of the Great

Perfection: there is no teaching of the Great Perfection that is not included within the Nine Spaces. 56 The Nine Spaces is not the only way of presentation of the relationships between Great Perfection and Vajrayana. A very similar classification is found in earlier texts of the Mind Section, such as the All-Creating King Tantra (Kun-byed rgyal-po), and is called Ten Absences (med pa bcu), which consists of the following ten negations: 1) View is not to be meditated upon (lta-ba bsgom-du med-pa); 2) Commitment is not to be kept (dam-tshig bsrung-du med-pa);

3) Ma1Jcjala is not to be created57 (dkyil- 'khor bskyed-du med-pa); 4) Initiation is not conferred (dbang-Ia bskur-du med-pa);

55

KarnalaSila, a major participant in the eighth-century Tibetan debate between proponents of sudden and

gradual approaches to enlightenment, insists strongly on this point in his Bhiivanakrama (KamalaSila, The Stages o/Meditation: Middle Volume, pp. 1-2.) 56

TshB p. 123: rdzogs chen byang chub theg pa de! /glong dgur rna 'dus bstan pa med/ /

57

'Creation' (bskyed-pa) of the mafldala refers to mentally constructing its visualized image.

24

5) Enlightened activities are not to be sought ('phrin-Ias btsal-du med-pa); 6) Paths are not to be traversed (lam-la bgrod-du med-pa); 7) Levels are not to be trained in (sa-la sbyang-du med-pa); 8) Behavior is without adopting and avoiding

~pyod-pa

blang-dor med-pa);

9) Wisdom is without obscuration (ye-shes sgrib-pa med-pa); 10) Spontaneous peifection is beyond seeking (lhun-grub btsal-du med-pa). 58 These correspond for the most part to the Nine Spaces, with the exception that achievement (sgrub-pa) is replaced with wisdom (ye-sh?s) and levels and paths are treated separately. Both the Absences and Spaces are based on earlier lists of the principles of Tantra, found in Vajrayana texts. Commentaries to the Guhyagarbha Tantra, one of the main scriptures of the Vajrayana tradition in the rNying-ma school, elaborated various lists of seven, nine, or ten principles of Tantra (rgyud-kyi dngos-po or rgyud-kyi rang-bzhin), which in the main corresponded those enumerated above. 59 The basic structure of the presentation of the Great Perfection is very similar in the Tantras of the Mind Section and in the Tantras that employ the Nine Spaces as the dominant metaphor. An additional point of similarity between Mind Section Tantras and a number of Nine Spaces texts is that they do not prescribe any particular techniques for the practitioner, such as physical postures or movements, graduated meditative exercises, etc. There are other texts such as the Seventeen Tantras of the Instruction Section (Man-ngag-sde) that present various techniques for inducing mental states conducive for realization of the deepest nature of mind. By contrast, Mind Section and Nine Spaces Tantras give the appearance of being "theoretical" texts, verbally introducing the nature of mind, and showing how its realization is a self-sufficient spiritual practice. This does not

n~cessarily

entail that the communities that took those

texts as authoritative scripture did not employ structured contemplation exercises, meditative or yogic techniques, since these may have been prescribed by special instruction texts (man-ngag or gdams-ngag) or complementary, technique-oriented Tantras (man-ngag-gi rgyud). Nevertheless, judging on the basis of these Tantras

58

Tibetan from the headings to Chapters 59-68 of the All~Creating King Tantra, according to the chapter

index in Norbu and Clemente, Supreme Source, p. 258. 59

Some of these lists are discussed in Germano 1994, pp. 205-207.

25

themselves, there are strong similarities between Nine Spaces texts and Mind Section Tantras, so that the two can appear "nearly identical with respect to their philosophical doctrines".60 2.3. Space Section and the Adamantine Bridge (rDo-rje zam-pa)

Apart from the Tantras such as the Equal to the End of Sky (Nam-mkha'i mtha '-dang mnyam-pa), there exists a different group of texts that are described as belonging to the

Space Section. This is the doctrine known as rDzogs-pa chen-po klong-sde'i snyanbrgyud rdo-rje zam-pa ("Adamantine Bridge, the Oral Lineage of the Space Section of

Great Perfection"), or simply rDo-rje zam-pa ("Adamantine Bridge"). This teaching is said to originate from Vairocana, traditionally held to be the translator of the most important Mind and Space Section Tantras from Indic languages into Tibetan. 61 Vairocana composed a brief text, in twenty-two lines, which became the fundamental text for rDo-Ije zam-pa; much of the later literature of rDo-Ije zam-pa consists of commentaries on this text. Vairocana's basic text and the associated commentarialliterature represent a different genre than the Great Perfection Tantras. They are styled "instructions" (man-ngag) or "advices" (gdams-ngag). Often, these terms refer to intimate oral instructions from the teacher to disciple. 62 Texts that are termed instructions are typically short and pithy. Also, as said above in the context of the Instruction Section (Man-ngag-sde) , the orientation of these kinds of texts is on practical application, on providing the disciple with the information necessary to engage in the practice of the teachings. Such orientation is also characteristic to rDo-Ije zam-pa, and constitutes the most apparent difference between the latter and the Tantras of the Nine Spaces. Unlike the Tantras with their uncompromising rejection of all effort in spiritual endeavors, the instruction of rDo-Ije zam-pa describes an actual method for entering the state in which the profound statements of the Great Perfection Tantras would become applicable. The method is called "the four essential signs" (gnad-kyi brda bzhi). The four signs denote sensations of clarity, non-conceptuality and bliss, which are utilized to bring about

60

'

Kannay 1988, p. 209, p. 213.

61

Translators ofrNying-ma Tantras are listed in the catalogs reproduced in Achard (2002,2003).

62

However, man-ngag in the title does not always indicate a text of such a nature; e.g. Maitreyanatha's

scholastic Abhisamayalal!lkara is also termed a pha-rol-tu phyin-pa 'i man-ngag (prajiiaparamitopadesa).

26

recognition of the essential nature of consciousness. The commentaries and instruction texts of the rDo-rje zam-pa describe the how the preparatory exercises, postures, gazes and attention should be used in order to give rise to these sensations. The colophon to Vairocana's basic text states that the text summarizes the essence of the Equal to the End of Sky Tantra, which is probably the reason why the rDo-rje zampa is associated with the Space Section. Nevertheless, the concepts and tenninology it uses are very different. The Nine Spaces are not an important concept in the basic text itself, its commentaries or instruction manuals. Rather, the methods of rDo-rje zam-pa are described in tenns of the completion stage (rdzogs-rim) of Vajrayana. 63 Especially the later commentaries (the extant commentarialliterature dates from l1th_lzth century onwards) explain these methods predominantly using tenns from the Vajrayana systems of the new translation schools (gsar-ma). The actual practices of the rDo-rje zam-pa and their relation to the Vajrayana schools will be discussed more extensively in Section 3; here, I will briefly describe below the lineage of rDo-rje zam-pa and its relation to the Tantras ofthe Great Perfection. The legend of the transmission lineage of rDo-rje zam-pa

Traditional histories of the succession of gurus who transmitted the teaching ofrDo-rje zam-pa are found in Kun-bzang rdo-rje'sthree commentaries on the basic text ofrDorje zam_pa. 64 The basic text itself prescribes that as a preliminary to the main part of the teaching, the history of the lineage should be related in order to create confidence in disciples. The commentaries to the text therefore include lengthy sections on the history of the teaching, describing how it was transmitted first from the original Buddha Vajrasattva to the teacher dGa'-rab rdo-rje in the country ofOc,ic,iiyana, and then through Indian teachers to Tibet. Kun-bzang rdo-rje's histories are the basis for 'Gos lo-tsa-ba's account of the lineage ofrDo-rje zam-pa in his Blue Annals. The later Tibetan histories I've consulted65 are based on the Blue Annals, sometimes incorporating its text verbatim. The Blue Annals has been translated by dGe-'dun Chos-'phel and Roerich

63

On the completion stage, see below, section 3.3.

64

These are the Greater, Medium and Lesser Histories found in the NyKG (sNyan brgyud rin po che rdo

rje zam pa 'i gdams ngag gzhung bshad che ba 'dzeng yab sras kyi slob rna slob dpon kun bzang rdo rjes mdzad pa, pp. 22-338; sNyan brgyud rdo rje zam pa 'i lo rgyus 'bring po gdams ngag dang bcas pa, pp. 339-483; rNa brgyud rdo rje zam pa 'i 10 rgyus chung ngu, pp. 484-575). 65

Guru bKra-shis Chos- 'byung, Zhe-chen chos- 'byung, bDud- 'joms chos- 'byung.

27

(1976), and its account of rDo-rje zam-pa is reproduced in the bDud- 'joms Chos'byung, translated by Dorje and Kapstein in bDud-'joms (2002). The history given in

the Blue Annals starts with the Tibetan translator Vairocana; an episode from the Indian pre-history ofrDo-rje zam-pa is translated by Norbu and Clemente in the introduction to the translation of the Kun-byed rgyal-po (Norbu and Clemente 1999, pp. 33-35). I will therefore refrain from translating the history here, but shall briefly summarize it below from its beginnings until Kun-bzang rdo-rje, the most important commentator on the rDo-rje zam-pa. The transmission lineage of the later teachers is given in Appendix 4. The part of the legend that deals with the transmission in O<;l<;liyana and India first describes how the Buddha VajrasattVa emanates a form named Sems-dag lha'i-bu, who transmits the teaching to dGa' -rab rDo-rje by placing a vajra on his head and uttering the syllables AHA HO 'I. dGa' -rab rDo-rje understands that these syllables indicate the ultimate reality of his mind: A signifying its uncreated nature, HA its non-cessation, HO the non-duality and 'I the inseparability of the preceding three. 66 dGa'-rab rDo-rje, having instantly realized Truth, transmits the teaching to MafijusrImitra by means of the same syllables, and the latter instructs Srlsirpha in the same symbolic manner. From Srlsirpha, the teaching is transmitted to Pa-gor Vairocana, the Tibetan translator. The story describes how Vairocana is requested by King of Tibet, Khri srong-Ide'ubtsan, to go to India and bring back teachings beyond cause and effect. Vairocana undertakes the difficult journey together with his companion, Legs-grub. After numerous obstacles, they reach the master Srlsirpha and receive teachings from him. Vairocana first hears various Mind Section67 Tantras, but is not satisfied until he receives the ultimate transmission in the form of the four syllables. Subsequently, Vairocana is forced to escape back to Tibet, accused by Indian scholars of stealing the most precious teachings. In Tibet, he instructs the King in the doctrines he had brought. The Indian teachers then send a message to Tibet that Vairocana,

66

There are some shorter instruction texts in the rDo-rje zam-pa collection that are based on these four

syllables. According to one of these (Sangs-rgyas tshul-bzhi'i zhal-gdams, NyKG vol. 19, pp. 366-371), disciples with lower capacity should be trained by means of the Four Signs (see section 3.3. on Four Signs below), whereas the more capable ones can be instructed by means of these four syllables. 67

The term used in the text is sems-phyogs and can also refer to Great Perfection in general. I have not

found instances in Kun-bzang rdo-rje's texts of using Mind Section in the context of the Three Sections (sde-gsum).

28

instead of precious instructions, only possesses hannful teachings on malign mantras and black magic. The Tibetan ministers demand that the king order Vairocana executed, but finally settle for his exile to Tsha-ba-rong in Eastern Tibet. ill Tsha-ba-rong, he meets g.Yu-sgra snying-po, who becomes one of his chief disciples. After a long time in exile, he returns to Central Tibet. On the way, he meets the old sPang Mi-pham mgonpo, whom he instructs in the doctrine. Having returned to Central Tibet, he announces that he had entrusted his teachings to three recipients: the translations of the Buddha's word were entrusted to the King Khri srong-Ide'u-btsan; the Sections of Tantra and Space68 (rgyud-sde klong-sde) were entrusted to g.Yu-sgra snying-po, and the single perfect truth was entrusted to sPang mi-pham mgon_p0 69. Afterwards, he passes away, leaving no physical remains. The story of Vairocana, as related in Kun-bzang rDo-Ije's Greater Commentary (GC, pp. 93-146) is in its basic structure the same as that found in the biography of Vairocana, Vai-ro 'i 'dra- 'bag. 7o It describes the same "sixteen trials" Vairocana endured during his journey to illdia and exile to Tsha-ba-rong, and quotes many of his songs that are identical (or nearly identical) in the Vai-ro'i 'dra- 'bag. 71 There are differences in details, e.g. the description of the symbolic transmission in the form of four syllables is not found in the Vai-ro'i 'dra- 'bag, the Space Section is mentioned but not emphasized, etc. Vairocana's instructions to old sPang mi-pham mgon-po constitute the essential doctrines of what became known as the Oral Lineage of the Adamantine Bridge (rnabrgyud rdo-rje zam-pa). sPang mi-pham mgon-po was ninety-five years old when

meeting Vairocana (eighty-five according to 'Gos lo-tsa-ba). According to the legend, Vairocana first tried to transmit the teaching by placing his hand on sPang's head and uttering the four sacred syllables, but this manner of transmission didn't function since

68

The Tantra Section, according to Kun-bzang rdo-rje, refers to Anuyoga, a class ofrNying-ma Tantras,

while the Space Section is equivalent to Atiyoga (MG, p. 350). 69

The verse containing this announcement is also quoted in the preface to the basic text of the rDo-rje

zam-pa, translated below, section 3.2. 70

Vai-ro'i rnam-thar 'dra- 'bag chen-rna, Si kbron mi rigs dpe slaun khang, 1995. The contents of the

Vai-ro'i 'dra- 'bag have been summarized in Karmay (1988, pp. 17-31). 71

Ngag-dbang blo-bzang rgya-mtsho also describes this story ofVairocana as 'extracted from 'Dra- 'bag'

(Gangga 'i chu-rgyun, p. 317).

29

the old man had not been trained in the doctrines (grub-mtha '). Vairocana instructed him in the methods of the Four Signs,n but as his body was weak, he wasn't able to sit straight in the meditation posture, so Vairocana had him sit with his knees held close to the body by the help of a meditation belt fastened around him, and a stick supporting his chin. He also gave him another support stick, on which he wrote some brief instructions so that sPang would not waver from the state of Reality.73 By these means, sPang mipham mgon-po was then able to realize the sky-like nature of truth. Afterwards, he was said to have lived for a hundred years more. 74 Byang-chub rGyal-mtshan from the Ngan-lam clan had witnessed Vairocana announce that he had transmitted the ultimate teachings to sPang mi-pham mgon-po, and went looking for him to request teachings. sPang mi-pham mgon-po transmitted to him the instructions he had received, including the method of supporting the body with meditation belt and a stick. 75 He then went to meditate at Wa Seng-ge brag. Za-ngam rin-chen-dbyig also had heard Vairocana's announcement and requested the teaching from sPang mi-pham mgon-po. The latter refused, saying that it was not appropriate to transmit this teaching to more than one student, and instructed him to go to Wa Seng-ge brag and request the teaching from Ngan-lam Byang-chub rGyalmtshan, which he did. Another monk who had requested the teachings from sPang mipham mgon-po was Khu-'gyur gsal-ba'i mchog, who was also refused and became the disciple of Za-ngam rin-chen-dbyig. The three teachers following sPang mi-pham mgon-po in the transmission lineage were thus contemporary, lived at Wa seng-ge brag, and were said to have passed away in the same year.

72

On the Four Signs, see below, section 3.3.

73

These instructions are found in NyKG vol. 19, p. 40l. Written instruction would seem to contradict

Karmay's (1988, p. 208) suggestion that Mi-pham mgon-po was illiterate, which necessitated oral transmission (rna-brgyud) and that it is for this reason that the full title of the instruction was rNa-brgyud rdo-rje zam-pa. The somewhat unusual term rna-brgyud (lit. 'ear-lineage') is attested in Equal to the End o/Sky (rNa-brgyud tshig gsum-gyi l,e'u, TshB vol. 2, pp. 241-245) as well as in rGya-mtsho klong-dgu'i rgyud (Vairo 'i rgyud- 'bum, vol. 3, pp. 58, 60). 74

Kun-bzang rdo-rje's figure is the more conservative of traditional estimates. According to Ngag-dbang

blo-bzang rgya-mtsho, sPang lived to the age of 500! (Gangga 'i chu-rgyun, p. 324) 75

The use of meditation belt and support stick remained a feature of the practices of the lineage, and

ritual entrustment of the meditation stick and belt became a part of the initiatory rite (NyKG vol. 19, pp. 48-50).

30

The next recipient of the teaching was Byang-chub grags of the Nyang clan. At bSamyas mChims-phu, he met another monk from the Nyang clan, Shes-rab 'byung-gnas from dBu-ru-zhwa, who requested the teaching from him. Nyang Shes-rab 'byung-gnas is also mentioned in Nyang-ral nyi-ma 'od-zer's (1136-1204) history, Chos- 'byung metog snying-po sbrang-rtsi 'i bcud76 as a member of the transmission lineage of a group of

texts called bKa ' ye-shes gsang rdzogs rgyud lnga, on which more shall be said below. Nyang Shes-rab 'byung-gnas transmitted the teachings to sBa-sgom ye-shes byangchub. 'Dzeng Dharmabodhi (1052-1168) received the lineage of teaching from sBa-sgom yeshes byang-chub, whom he met in 1087. He was the first teacher in the lineage who transmitted the teachings of the rDo-rje zam-pa to more than one disciple. He is also the first about whom more biographical data is given by Kun-bzang rdo-rje other than the name, clan and miraculous deeds. In particular, information is given about his religious background. He met such teachers as the Indian Pha-dam-pa Sangs-rgyas, receiving the teachings of Zhi-byed; Ma-gcig lab-sgron, from whom he received her gCod-yul system of practice; from sGam-po-pa, he received his teachings on Mahfunudra. He received the famed six Dharmas ofNaropa from dGe-bshes 'grol-sgom and the six yogas (sbyor drug) of Kalacakra from Yu-mo mi-bskyod rdo-rje. In short, he was extensively

exposed to teachings of both old and new translations. In the dynamic and innovative religious scene of eleventh-century Tibet, he witnessed a multitude of novel systems of contemplative practice being introduced and gaining popUlarity. He followed suit himself, introducing to the public the doctrine that was his own specialty, the rDo-rj e zam-pa received from rBa-sgom ye-shes byang-chub. The way that he initially propagated this teaching is described as offering it "in exchange" for the teachings received from other teachers, which illustrates the atmosphere of intense crosspollination between the variety of religious traditions in that time period. Apart from a few short instrUctions, 'Dzeng Dharmabodhi did not engage in literary composition. His student, Kun-bzang rdo-rje, was the first to author more extensive commentaries on the doctrine of the rDo-rje zam-pa, which remained the most important sources for understanding the system. Like his teacher, he had been extensively exposed to the more novel Vajrayana systems. The close contact between

76

Nyang-ral nyi-ma 'od-zer, Chos- 'byung me-tog snying-po sbrang-rtsi 'i bcud, p. 490.

31

leading exponents of the rDo-rje zam-pa and new-translation Vajrayana traditions from at least 'Dzeng onwards left marked influences in the exposition of the tradition's own doctrine, which was largely expressed through its relation to the emerging dominant paradigm.77 It is not known how long the lineage lasted as a religious movement with rDo-rje zam-

pa as the central practice, as it had been in 'Dzeng Dharmabodhi' s time. The teaching continued to be transmitted, and instruction manuals continued to be composed (although not as extensive as Kun-bzang rdo-rje's texts- see References for e.g. titles of 'O-la jo-sras and Chos-kyi grags-pa's texts). Nevertheless, at some point it lost its status as the main practice of the lineage. This appears to be the case at least by time of the lineage holder gZhon-nu dpal (1392-1481). By the time when the line of transmission reached gTer-bdag gling-pa (1646-1714), the Space Section "barely survive(d) in terms of [ ... ] empowerments, experiential guidelines and verbal transmissions".78 Why the rDo-rje zam-pa went out of fashion is not known, but among the chief causes for the demise of the rDo-rje zam-pa (and also the Mind Section lineages) was probably the tough competition from the extensive, attractively wellelaborated doctrines of the Instruction Section.

rDo-rje zam-pa and the Tantras of the Great Perfection Little information can be gleaned from the traditional histories regarding the connection between the practical instruction (man-ngag) of the rDo-rje zam-pa and the Great Perfection Tantras in the early days of the lineage. The impression that Kun-bzang rdorje's history gives is that Vairocana transmitted to sPang Mi-pham mgon-po only his own short texts, apart from these no others are mentioned. On the other hand, Vai-ro'i

'dra- 'bag says that "the tradition of the third entrustment was transmitted to sPam sangs-rgyas mgon-po [=sPang Mi-pham mgon-po] together with complete scriptural sources, including Tantras and i!lstructions,,/9 without specifying any titles.

In any case, by the time of Kun-bzang rdo-rje, a number of Great Perfection Tantras were associated specifically with the rDo-rje zam-pa. The Equal to the End of Sky

77 78 79

See section 3.3. on the Four Signs below. Germano 1994, p. 279.

Vai-ro'i 'dra- 'bag, p. 230: ... spam sangs rgyas mgon po dang mjal n~s/ der gtad pa gsum pa 'i lugs

rgyud dang man ngag dang bcas pa lung tshang ba gcig byin ...

32

(Nam-mkha'i mtha '-dang mnyam-pa) was known to him, but quoted only once. 80 Instead, a Tantra entitled Secret Wisdom (Ye-shes gsang-ba) had occupied to the central role. It was quoted extensively, often referred to as the "fundamental Tanh-a" (rtsa-

rgyud) or even specified as "the fundamental Tantra of the rDo-Ije zam-pa" (rDo-rje zam-pa rtsa-ba'i rgyud). It was cited as the authoritative source (lung) for the practice of the Four Signs. In particular, the following verse was interpreted as the essential summary of the way of contemplation in the rDo-lje zam-pa: With one's body in a secluded place, cut the attachment to external [sense data] and internal [conceptuality], [assume the posture endowed with] seven characteristics (chos bdun), and balance the elements 81 [of the body]. Without blocking the six sense aggregates, settle in mere ordinary awareness. Externally, the elements of the body are balanced; internally, inhalation and exhalation are absent. One arrives at the meaning of uncontrived naturalness. That which is called "human being" is Buddha. There is no Vajrasattva82 apart [from oneself].83 Even from this brief quote, a shift of focus is apparent in comparison with the Equal to

the End of Sky Tantra: here, a practical instruction is given for entering the state of contemplation. A particular posture of the body is prescribed, along with preliminary exercises to balance the physical elements, way of breathing, etc. Although these are very simple instructions, they represent a different orientation from the Nine Spaces of the Equal to the End of the Sky. The Secret Wisdom cannot be described as exclusively method-oriented, however. Much of its text is more theoretical, at one point it also mentions the Nine Spaces, although these are not central to its presentation. 84

In various editions of the Collected Tantras of the Ancients (rNying-ma'i rgyud- 'bum,

NGB), the Secret Wisdom is found in two non-overlapping versions, of respectively 80

NyKG vo1. 18, p.326.

81

'The physical elements ('byung-ba) of space, air, water, fIre and earth.

82

"Adamantine Being", a Buddha in Vajrayana and Great Perfection.

83 As quoted in NyKG vo1. 18, pp. 236-237: rang Ius dben pa 'i sa phyogs sui Iphyi nang 'brel thag bead nas nil/chos bdun 'byung ba eha mnyam nasi Itshogs drug dbang po ma bkag pari tha mal shes pa tsam la bzhag /phyi ru Ius kyi 'byung ba snyomsllnang du dbugs kyi 'gro 'ong bralilma beos mal ma 'i don fa phebsl I mi zhes bya ba sangsrgyas yinllrdo rje sems dpa ' gud na medl I 84

In the version found in TshB vol. 1, p. 762.

33

twelve and seventeen chapters. 85 The twelve-chapter version is more common, being found in most editions of the NGB (with the exception of the Vairocana edition). It is always found adjacent to the Tantra of Perfect Wisdom (rGyud ye-shes rdzogs pa), another text very often quoted by Kun-bzang rdo-Ije (he describes it as a Tantra on meditation, sgom-pa'i rgyud).

The seventeen-chapter version is found only in

mTshams-brag and Vairocana editions. Kun-bzang rdo-Ije quotations that he attributes to the Ye-shes gsang-ba are found in either one or the other of the versions. In the most cases he does not discriminate between different versions, except for only in one instance where he states that there are five Tantras of Secret Wisdom, related to respectively the enlightened body (sku), speech (gsung), mind (thugs), qualities (von-

tan) and activity ('phrin-Zas). He then quotes the seventeen-chapter version as the Tantra on activity. 86 In fact, the Ye-shes gsang-ba has been described as part of a set of five texts also in

other sources: the Chos- 'byung rin-po-che'i gter mdzod by rGyal-sras thugs-mchogrtsa1 87 lists a group of Tantras called Instructions that directly indicate spontaneous

liberation (Rang-grol mngon-sum-du ston-pa 'i man-ngag),88 which includes Secret Wisdom (Ye-shes gsang-ba), Perfect Wisdom (Ye-shes rdzogs-pa), The Tantra on the

Supreme Spontaneously Clear Awareness (Rig-pa rang-gsal mchog-gi rgyud),89 Equal to Sky (mKha' sa-mun-ta 90 nam-mkha' dang mnyam-pa) and The Quintessential Tantra (sNying-po don-gyi rgyud).91 Nyang-ral nyi-ma 'od-zer in his twelfth-century history text describes a transmission lineage of a group of texts called bKa' ye-shes gsang

rdzogs rgyud lnga, which could be interpreted as The Proclamation, the Secret and

85

The twelve-chapter version is found in TshB vol. 1, pp. 727-783; the seventeen-chapter version is in

TshB vol. 3, pp. 2-37. 86

NyKG vol. 18, p. 330.

87

The list is given in Norbu and Clemente 1999, p. 254.

88

The Vai-ro'i 'dra-bag also describes a Cycle of instructions that directly indicate spontaneous

liberation (Rang-grol mngon-sum-du ston-pa man-ngag-gi skor) as one of the most important teachings transmitted by SrIsiIpha to Vairocana, without listing its contents (Vai-ro 'i 'dra- 'bag, p. 70). 89

Not identified.

90

A variant spelling of bKa' samanta, which is commonly prefixed to the title of Nam-mkha 'i mtha '-

dangmnyam-pa. 91

Ye-shes 'khor-Io gsang-ba snying-po don-gyi rgyud (TshB vol. 9, pp. 21-39), quoted by Kun-bzang

rdo-Ije as Ye-shes gsang-ba 'khor-lo (NyKG vol. 18, p. 198).

34

Perfect Wisdoms [and others, in total] Five Tantras. 92 The transmission lineage of these

texts passes through Nyang shes-rab 'byung_gnas. 93 If this is the same person listed in Kun-bzang rdo-rje's account of the lineage, it is possible that he was the one who imported and integrated this set of Tantras into the lineage ofrDo-rje zam-pa. Although called the fundamental Tantra ofrDo-rje zam-pa, the Secret Wisdom does not appear to be the source of the latter's characteristic terminology and concepts. The term "four essential signs" (gnad-kyi brda bzhi) is not found; the term brda, 'sign', itself is attested but not used in the specific sense of the practices that it denotes in the instructions ofrDo-rje zam-pa. The practices of the energy-winds and seminal essences referred to in Vairocana's text (see section 3.2) are also not described. Perhaps the connection of Secret Wisdom and related texts with the rDo-rje zam-pa was asserted because of the need of scriptural support. This was achieved by simply connecting specific concepts of the rDo-rje zam-pa (e.g. immobility (mi g.yo-ba) [of the energywinds in the body]) with corresponding concepts found in the text of the Tantra, used in more general Great Perfection context (e.g. immobility ofthe true nature ofmind).94 That the Secret Wisdom and its associated texts circulated also independently ofrDo-rje zam-pa, without being necessarily associated with the Space Section, indicates the fluidity of the concept of the Space Section in the context of doxographic categorizations. Initially, the notion of Space Section probably originated as a descriptive term based on the predominant concept in certain Tantras (the Nine Spaces). The term was then extended to instructions (man-ngag) of the rDo-rje zam-pa, which were considered to experientially implement the essential meaning of those Tantras. Later, Tantras such as the Secret Wisdom could become classified under the category Space Section by association with those instructions, when the followers of the rDo-rje zam-pa claimed those Tantras as their own fundamental texts. The latter trend is clearly seen also from later attempts to define the doxographical category of the Space Section in the rNying-ma rgyud- 'bum. The late eighteenth-

92

Nyang-ral nyi-ma 'od-zer, Chos- 'byung me-tog snying-po sbrang-rtsi'i bcud, p. 490.

93

The whole lineage is listed as follows: Vairocana, g.Yu-sgra snying-po, sPa-sgom rdo-rje rgyal-mtshan,

Rab-snang Iha'i dbang-phyug, Gru mchog-gi ye-shes, Nyang shes-rab 'byung-gnas, Nyang rdo-rje snying-po, Nyang ri-khrod chen po, Zag med kyi sku myed pa 'Dar ston dge-'dun, gNyan 1cags-byil ba, sPa-se ras-pa, rTse phrom-barlhas-pa, gLan Sakya mgon-po and dBas grub-thob pa (Ibid., pp. 490-491). 94

The example with immobility is from GC, pp. 219-220.

35

century sDe-dge edition of the NGB is one of the few editions in which texts are explicitly divided into doxographical categories. 95 Its Space Section includes Nine Spaces texts such as the Equal to the End of Sky and the favorite texts of the rDo-rje zam-pa, Secret and Perfect Wisdoms. 96 But in addition, it includes such texts as the Precious Tantra on the Arrangement of the Superior Path (Rin-po-che 'phags-lam bkodpa'i rgyud),97 which is never mentioned by Kun-bzang rdo-rje or other authors in his

lineage. The text itself is dedicated to the exposition of yogic practices related to the pr[l1;a wind-energies. Presumably, it was included under the Space Section because it

was perceived as similar to the rDo-rje zam-pa in its focus onpriilJ,a practices, although its text itself does not even mention the word klong. Also, under the Space Section is included the Ye-shes gsang-ba'i sgron-rna rin-po-che man-ngag-gi rgyud, which was one of the primary scriptures for the Khams tradition (Khams-lugs) of the Mind Section. 98 Conversely, at least one text that definitely belongs to the rDo-rje zam-pa tradition, the Stacked Magical Mirrors ('Phrul-gyi me-long brtsegs-pa), is not included under the Space Section. 99 2.4. Klong sde from the perspective of the Instruction Section

The previous sections described how the concept of Space Section was used to categorize various Tantras and the instructions of the Adamantine Bridge. From the 12th century onwards, one more interpretation of the notion of the Space Section was introduced with the appearance of the Instruction Section (Man-ngag-sde). The Instruction Section claims to have its origins in the eighth-century Indian teacher Vimalamitra, who taught its chief scriptures, the so-called Seventeen Tantras (rgyud bcu-bdun), and associated instructions, to Nyang ting-nge-'dzin bzang-po. In the

absence of suitable disciples to pass them on to, the latter hid the texts in the temple of dBu-ru-zhwa. Later the texts were said to have been discovered and transmitted for a few generations to one student at a time, until they reached wider circulation when the

95

These are listed and discussed in Achard (2003).

96

The Space Section of the sDe-dge edition follows almost exactly the 'Jigs-med gling-pa's (1729-1798)

earlier catalogue (omitting only supplemental Tantras of Nam-mkha 'i mtha ' dang mnyam-pa and gDams-

ngag sna-tshogs 'khor-lo 'i rgyud). On his catalogue, see Achard (2001). 97

TshB vol. 1, pp. 837-863.

98

Quoted in e.g. Sog-bzlog-pa's rDzogs-pa chen-po sems-sde 'j khrid-yig,

99

On this text, see below, section 3.2.

36

p. 320 and elsewhere.

teacher lCe-sgom nag-po transmitted them to Zhang-ston bkra-shis rdo-Ije (1097-1167) and others. lOO In the presentation of the Instruction Section, the Space Section is presented in the context of the Three Sections of the Great Perfection (rDzogs-chen sde-gsum). It is not known whether they adopted the three-fold scheme from earlier sources or whether it was their original innovation. In the presentation of the Instruction Section, the threefold scheme is hierachical: the Mind and Space Sections are both described as inferior to the Instruction Sections, both being slightly biased in their understanding of the Great Perfection. However, in presenting their version of the Three Sections, the followers of the Instruction Section did not refer to Space Section teachings as they were found in various Tantras or in the instruction texts of the rDo-Ije zam-pa. Instead, original defInitions of the Space Section were proposed, with no apparent link to the older texts at all. Despite this, it was made clear that the Space Section described refers to an existing class of Tantras. Such descriptions of the Space Section thus became a pseudo-doxographical category, which was adopted and repeated by generations of later Tibetan scholars. Since the Instruction Section eventually became effectively the standard form of Great Perfection teachings, its view of the Space Section also became influentiaL Below, I have translated the presentation of the Space Section found in Klong-chen rab'byams's (1308-1363) Grub-mtha' mdzod (Treasury of Spiritual and Philosophical Systems). This work is one of Klong-chen rab-'byams' seven most famous and

influential treatises known as the 'Seven Treasuries' (mdzod-bdun). It is an extensive doxographical treatise, which presents the gradation of the various theories and spiritual approaches, culminating with the Great Perfection and ultimately the Seminal Heart teachings of the Instruction Section. The latter system, of which Klong-chen rab- 'byams was a leading proponent, is the prevalent focus of his works. He devotes less attention to Mind Section, but some among his works are specifIcally concerned with its theory and practice. WI

100

Germano 1994, pp. 271-272, Karmay 209-211; Nyang-ral nyi-ma 'od-zer states that the teaching

started

to spread with the student of ICe-sgom nag-po, sKal-ldan yo-so (Chos- 'byung me-tog snying-po

sbrang-rtsi'i bcud, p. 492). 101

E.g. his Trilogy on Self-liberation (Rang-grol skor gsum), Trilogy on Resting (Ngal-gso skor gsum)

and his commentary on the Kun-byed rgyal-po Tantra, the Jewel Ship (Rin-chen gru-bo).

37

The Grub-mtha' mdzod is Klong-chen rab-'byams's only work in which the Space Section is treated in more than a cursory manner. Nevertheless, its presentation of the Space Section became influential among later authors. Because Klong-chen rab-'byams had become a leading authority on the Great Perfection because of his expositions ofthe Instruction Section, later scholars often turned to Grub-mtha' mdzod also for a definitive statement of the philosophical system of other Sections. Besides being a comprehensive and systematic arrangement of the various systems, the treatise is an accessible source in that it aims to bring the doctrines into the conceptual domain of mainstream philosophical discourse. For instance, the views of the Space Section and its various subcategories are systematically analyzed from the general Madhyamaka point of view, scrutinizing their position with regard to existence (yod) and non-existence

(med), being (yin) and not being (min) positively identified as something. By proving that a doctrine is free from these ontological extremes, it is shown that it belongs to the authentic Middle Way, which would have been a prerequisite for being acceptable for mainstream Tibetan scholastic traditions. The most striking characteristic of the presentation of the Space Section in the Grub-

mtha' mdzod is that it does not include references to any actual Space Section texts at all. Despite that, the system is neatly categorized into various categories and subcategories of White, Black and Variegated Spaces etc. The division does not seem to be attested in actual Space Section Tantras in the present-day editions of the rNying-ma

rgyud- 'bum. Germano is probably right in considering his doxographical divisions to be thematical in nature, representing different flavors of contemplation rather than descriptions of actual literature. 102 Klong-chen rab- 'byams also lists the Nine Spaces, but these do not correspond at all to the standard list found in Tantras such as the Equal

to the End of Sky (Nam-mkha'i mtha '-dang mnyam-pa). Unlike the standard ninefold list, it does not correspond to the ten basic principles of Tantra according to Mahayoga. 103 Another possible way to view these categories would be as definitive standards against which statements in actual literature could be compared in order to position a specific

102

Germano 1994, pp. 285.

103

For yet another list of the Nine Spaces from the Instruction Section perspective, see the Subsequent

Tantra of Great Peifection Instruction (Man-ngag rdzogs-pa chen-po'i rgyud phyi-ma) rediscovered by 'Jigs-med gling-pa, translated in van Schaik 2004a, p. 152.

38

text or statement as conforming to Mind Section, Space Section etc. This is how e.g. bDud-'joms has used Klong-chen rab-byams classification: based on it, a doha by Maitripa is said to accord with the view of the Space Section (bDud-'joms 2003, pp. 329). But Klong-chen rab-'byams himself does not explain the intent or purpose of his classification, but just matter-of-factly presents it as the Space Section. Despite not quoting any titles, he states the number of Tantras, chapters and even verses that teach this system, thereby creating an impression that he is classifying actual textual material. Another notable aspect of Klong-chen rab-'byams' exposition is its apparent absence of connection with the tradition of rDo-Ije zam-pa. All varieties of the Space Section are presented as basically technique-free, without reliance on the physical body or structured sessions of meditation. Although 'essential points' (gnad) are mentioned, a term that is central also in rDo-Ije zam-pa (on the gnad-kyi brda-bzhi, see section 3.3 below), here they refer to crucial points to be understood rather than methods of meditation. That these methods are not treated here could be accounted for by the nature of this treatise, which primarily is concerned with "views" (lta-ba) rather than meditative practice. But Klong-chen rab-'byams does not refer to them in his other works, either. It is possible that this indicates his ignorance of the rDo-Ije zam-pa lineage. However, the tradition was well known to and received by eminent teachers roughly contemporary to him, e.g. Bu-ston and 'Gos lo-tsa-ba. It is thus unclear how to interpret his silence on this matter - perhaps he ignored the tradition because he viewed it as too marginal, or didn't approve of some aspect of it. On the other hand, one must keep in mind that presenting a balanced overview of all Tibetan movements of the Great Perfection (probably exceedingly numerous in his time) certainly wasn't his main motive in composing this treatise anyway. In promoting the system he considered the ultimate consummation of spiritual paths (i.e. the Seminal Heart (sNying-thig) belonging to the Instruction Section), it would be expected that less attention is devoted to alternative approaches. In any case, although the system of Space Section receives little attention in his corpus of writings, he couldn't avoid the topic altogether. After all, the threefold classification of the Great Perfection is explicitly prescribed by the Seventeen Tantras (rGyud bcu-

39

bdun), the primary scriptural authorities for the Instruction Section. 104 Thus compelled

to take up the topic in the Grub-mtha' mdzod, he does so, but uses the occasion to display his characteristic visionary creativity. He presents a strikingly original series of contemplations, classified and arranged in a complex way. The poetic, evocative statements of doctrine are elusive as to their precise import and difference from one another. These variations of the view ofthe Great Perfection revolve around the two key aspects of the true nature of the mind: one the one hand, it is essentially insubstantial and empty (stong-pa), yet its cognitive capacity gives rise to the multitude of perceptual manifestations (snang-ba). Klong-chen rab-'byams describes each of the varieties of Space Section as balancing emphasis on either of these aspects in such a way that one's view does not fall into the ontological extremes of asserting either (reified) existence or (nihilistic) non-existence of phenomena. But at the same time, he refuses any further attempts of intellectual evaluations of them as philosophical positions: he states their proof (gtan-tshigs) in terms of transcendence of intellect (bfo-Ias 'das, etc), rather than arguments involving concepts. Translation

[1141] The essence of the Section of Space is the total primordially liberated natural purity of self-arisen wisdom and of all phenomena that manifest from its dimension. Its spontaneous manifestation as variety [of phenomena] is [its] existent [aspect], yet its primordial liberation into fruitional original purity is [its] non-existent [aspect]; in the mere display of mind and mental appearances, there is nothing to establish [as existent or non-existent]. In the great awareness free from the extremes of being and not-being, one may try to

scrutinize it in whichever way - as appearing, manifesting, not appearing, pure or impure, and so on - but at the time of seeing one's original nature, there is the great primordially liberated boundlessness that transcends existence and non-existence, being and not-being. Fixating on concepts, one may evaluate it according to various philosophical systems and determine it erroneously as intrinsic emptiness; but as soon as [1142] it appears and manifests, there is the great equanimity of everything, extending evenly like the boundless sky.

104

According to Gyatso 1998, p. 300 n. 53, the three sections of the Great Perfection are mentioned in the

sGra-thal- 'gyur, the fundamental tantra of the Instruction Section.

40

Its divisions are four: 1. Black Space which teaches causelessness (klong nag-po rgyu-

med-du smra-ba); 2. Variegated Space which teaches variety (klong khra-bo snatshogs-su smra-ba); 3. White Space which teaches mind (klong dkar-po sems-su smraba); 4. Infinite Space which transcends causality (klong rab- 'byams rgyu- 'bras la-bzlaba). 1. The essence of the Black Space Because the changeless self-arisen wisdom in its self-completeness transcends causes and conditions and is without bias, it depends neither on phenomena nor on their ultimate reality. It is divided into three: a) the section of the Black Space of Activity

(mdzad-pa klong-nag-gi sde), b) the section of the Black Space of Compassionate Expression105 (thugs-rje klong-nag-gi sde) and c) the section of Black Space of Emanation (sprul-pa klong-nag-gi sde). a) The section of the Black Space of Activity (mdzad-pa klong-nag-gi sde) From the sphere of self-arisen wisdom, there manifest a variety of manifestations; the appearances appear without partiality and are intrinsically empty, without being established as causes and conditions. Liberation from appearances is the all-embracing consummation of sa.qlsara and nirvfu:J.a, yet lacking even their names; the proof that does not employ the extremes of being (yin) and not-being (min) establishes this as the limitless [1143] view of the Great Perfection. b) The section of the Black Space of Compassionate Expression (thugs-rje klong-nag-gi

sde)

105

In the general (non-Great Perfection) Buddhist context, the word thugs-rje means simply

"compassion", but in the Instruction Section Great Perfection, it is part of the triad of essence (ngo-bo), nature (rang-bzhin) and "Compassionate Expression" (thugs-rje), indivisible aspects which characterize the basis (gzhi), the ultimate reality of mind. These are correlated respectively to emptiness (stong-pa), cognitive clarity (gsal-ba) and multiplicity (sna-tshogs) of perceived phenomena, which in turn are equated respectively with the three dimensions of enlightenment, the dimension of Reality (skt. dhannaktiya, Tib. chos-sku), dimension of enjoyment (Skt. sambhogaktiya, Tib. longs-sku) and the dimension of embodiment (Skt. ninnalJaktiya, Tib. sprul-sku). Although the meaning of thugs-rje is not 'compassion' in this context, the rationale for using it is, probably the analogy between the perceived mUltiplicity of sense objects and the mutliplicity of material bodies (ninnalJaktiya, sprul-sku) that a Buddha is believed to be able to compassionately emanate in order to benefit suffering beings.

41

Because manifestation (shar-ba) [of phenomena] is wisdom, knowledge does not depend on anything else. Because liberation is mind itself, it transcends cause and effect. Because the presence of manifestation and liberation is non-dual, fruition is the presence of primordial liberation. With the proof of concordantly appearing natural purity, the Great Perfection is established as primordial liberation from appearances. c) The section of the Black Space of Emanation (sprul-pa klong-nag-gi sde) At the time of appearance of all phenomena - the self-arisen wisdom together with [all appearances, which are] its display (rol-pa) - no position [in the fonn of] assertion or negation (yin min) can be taken [with regard to them], and therefore the duality of self and other cannot be established. Being present without causes and primordially pure, it does not depend on [intentional] creation or fabrication. Sealed from the beginning with primordially liberated impartiality, the inherently pure non-abiding great wisdom is devoid of any basis of relation, being liberated from the beginning. With the proof that is beyond confused mind, the spontaneous liberation of inquiry is established. 2. The essence of the Variegated Space [1144] With regard to the appearances that are the display of self-arisen wisdom, it is taught that [from the point of view of] being (yin) they are the variety of spontaneously manifesting appearances, the display of reality; [from the point of view of] not-being, they are

~he

display that manifests in an impartial, all-encompassing way, transcending

negation and proof. Its divisions are a) the Variegated Space that confonns to the Mind Section, teaching existence; b) the self-contained Variegated Space that teaches non-existence; c) the Variegated Space that confonns to the Instruction Section that teaches existence and nonexistence. a) The Variegated Space that confonns to the Mind Section, teaching existence (semssde-dang mthun-pa 'i klong khra bo)

Because there is no division into stillness (gnas) [of thought] or liberation (gro!) [of mental discursivity] in self-arisen wisdom, its essence is inherently pure. Because neither negation nor proof can be established, it is, by nature, clear light ('od-gsa!). Because its characteristics are non-dual, spontaneous liberation is included within the mind-itself. Also, since display manifests unceasingly, appearances and mind are liberated as non-duaL In this way, the proof of non-conceptual essence demonstrates the 42

abiding of all phenomena of appearances, inquiry,

s~sara

and nirvfu;la, in natural

primordial liberation. [1145] b) The self-contained Variegated Space that teaches non-existence (med-smra ranggnas-dang mthun-pa 'i klong khra-bo) Upon seeing the essence, appearances are liberated in their own place. Therefore, [from the point of view of] existence, reality manifests as variety; [from the point of view of] non-existence, appearances liberate in their own place, thus transcending action (las) and maturation (rnam-smin) [of the effects of action]. The proof of the dissipation of movement [of thoughts] into emptiness establishes non-existence and appearances as natural purity. c) the Variegated Space that conforms to Instruction Section and teaches existence and nonexistence (yod-med mang-ngag-dang mthun-par smra-ba 'i klong khra-bo) Because the essence abides as empty from the beginning, primordial purity does not depend on cause and effect. Conditions (rkyen) that appear to arise, come together and function are empty even as they appear; therefore, sa.rp.sara and nirvfu.la are liberated into impartiality. The manifestation of appearances and inquiry as primordially empty manifests as the proof of immovability from self-arisen ground. Since it is inexpressible and beyond intellect from the beginning, there is the vital point (gnad) of no viewpoint to hold and nothing to be [meditatively] accustomed to. Since stillness and movement of thought are non-dually liberated, there is the vital point of changelessness of mind-itself. Since activities adventitiously manifest, there is the vital point of primordially liberated non-conceptuality that is the essence of view and meditation of intellectual investigation of the conditioned [phenomena]. With these three vital points, sa.rp.sara and nirvfu.la are effortlessly [1146] transcended. 3. The essence of the White Space that teaches mind (klong dkar-po sems-su smra-ba) In the state of the self-arisen awareness, the manifestation as external appearances and internal awareness are the display of mind. Because appearing conditions (snang-rkyen) are self-liberated, there is nothing to be done and they are pure from their basis (rgyunas dag); and reality is not something to be attained (gnas-lugs bsgrub-tu med).

43

Its divisions are two: a) the White Space of inexpressible great spontaneous manifestation (brjod-med rang-shar chen-po 'i klong dkar-po) and b) the White Space of non-duality of view and meditation (lta-sgom gnyis-su med-pa'i klong dkar-po). a) The essence of the first, [the White Space of inexpressible great spontaneous manifestation]: Because one who views is directly liberated (cer-grol), while that which is viewed is naturally pure, there is no duality between object and mind. Its subdivisions are two, i) the Space of the Ocean and ii) the Space of the Sky. i) The Space of the Ocean (rgya-mtsho'i klong): when one beholds with the vital point of effortlessness the primordially liberated essence, awareness in which conceptuality is spontaneously liberated manifests as primordial total liberation, and there is certainty in non-duality that is beyond intellect. Its subdivisions are i.l) the Greater and,i.2) Lesser Space of the Ocean. i.I) the Greater [Space of the Ocean]: Because the mind and its appearances are empty and liberated from the beginning, the dependence of the emptiness of mind itself [1147] is eliminated. In the naturally pure essence of mind and appearances, everything is unified as the great primordial transcendence that is reality (chos-nyid ye- 'das chen-po). It is therefore empty of arising, ceasing and abiding; being empty, it is not established in any way at all. i.2) the Lesser [Space of the Ocean]: Because the supporting basis (rten-gzhi) [i.e. mind itself] has no essence, there are no defilements (dri-ma) in the mind; and because the supported phenomena (rten-chos) [i.e. perceptions of the mind] are all-encompassing and immutable in their natural luminosity, the conditions of san;Lsara are naturally pure: thus the great reversal of san;Lsara is taught. ii) The essence of the Space of the Sky (nam-mkha'i klong): Because the mind-itself (sems-nyid) is unfabricated, mind (sems) that manifests from its state is self-liberated.

Its subdivisions are the White Space of ii.l) the Sun and the Moon and ii.2) the Preciousness. ii.I) The essence of the Space of the Sun and the Moon (nyi-zla'i klong): the completely pure emptiness, by nature non-arising, is liberated from the very beginning. iL2) The essence of the Space of the Preciousness (rin-po:-che'i klong): Because qualities (yon-tan) [of the state of Buddha] manifest in their primordial spontaneous 44

perfection, causality, effort and striving are naturally eliminated. As there is nothing to be done with mind, reality is taught to be spontaneously established (lhun-grub). [1148] 4. The essence of the Infinite Space that transcends causality (klon rab- 'byams rgyu-

'bras la-bzla-ba) As for the phenomena that manifest from the state of self-arisen wisdom, it is taught that their appearance is known by mind (sems); their non-appearance is known by the abiding reality (gnas-Iugs). Its divisions are four: a) the Outer Infinity of inaction; b) the Inner Infinity that teaches according to its own textual tradition of tenets; c) the Secret Infinity that eliminates obstacles; d) the Infinity of Suchness that reveals the vital points. a) The Outer Infinity of inaction (bya-ba-dang bral-ba phyi 'i rab- 'byams) Here is taught the transcendence of abandoning [of negativity], adopting [of virtuous activities] and effort [on the path to enlightenment] through three vital points (gnad): the vital point of irreversibility (ldog-pa med-pa'i gnad) of the essence, spontaneous wisdom (rang-byung-gi ye-shes) due to its lack of causes; the vital point of not being harmed (mi-gnod pa 'i gnad) by the variety of appearances since there are no conditions; and the vital point of neither saIVsara nor nirvfu}.a being established as anything at all, in the absence of both causes and conditions. There is also the vital point of the impossibility of becoming enlightened through activities, because there is nothing to be done in the essence of mind. Reason (rgyu-mtshan) being absent in mind, it primordially manifests as the [1149] transcendence of sameness and difference. b) The essence of the second, [the Inner Infinity that teaches according to its own textual tradition of tenets] (grub-mtha' rang-gzhung-du smra-ba nang-gi rab- 'byams) Because the self-arisen wisdom does not depend on the eight [lower] vehicles, gradual striving is a mental deviation; clearly causality does not go beyond the trap of saIVsara. The basic disposition (gshis) is free from activity and boundless; although appearing as mUltiplicity, it is liberated in the singular abiding reality, and is termed "natural transcendence of effort". It is like for example a multitude of trees without a multitude of shadows; or a multitude of trees giving rise to a single fire. This is the Great Perfection of primordially perfect abiding reality. Although the multitude [of phenomena] manifests freely in an all-encompassing way, it is [asserted] to be the intended meaning (dgongs-pa) of primordially liberated resting (cog-bzhag), their 45

nature being without bias or partiality [to the extremes of either existence or nonexistence] . c) The essence of the third, [the Secret InfInity that eliminates obstacles] (gegs-bsal-ba gsang-ba 'i rab- 'byams)

Within self-arisen wisdom, the existence of neither appearances nor mind is experienced; the obstacle of partial intellect mistaking appearances for mind is eliminated in the primordial [1150] purity of one's self-nature. Thus, without abandoning either appearances or mind, they are complete in the total spontaneous liberation, non-dually embraced within singular sky-like infInity.

i

;'

' "

"j'

The obstacle of discursive intellect is cleared away by directly seeing the inherent purity

,'1:

of thoughts. Proliferation and reduction [of thoughts] manifesting as reality, discursiveness is embraced within great empty purity. Both the external extreme of appearing as the variety of objects and the internal extreme of cognizing the apprehending intellect are present from the beginning in the reality in which there is no mutual contact or connection. Fixation upon the duality of subject and object in the absence of recognition is embraced within the great relaxation in inherent purity (rang-dag cog-gzhag chen-po). Now, since [positive] assertions are absent in view (lta-ba), it transcends words and conventions. Since negations are absent in meditation (sgom-pa) , it lacks adopting, abandoning, negation or proof. Since assertions and negations are absent in behavior, activities are liberated in reality itself. Since abandoning and attainment are absent in fruition, it is free from dependence on another. d) The essence of the fourth, [the Infinity of Suchness that reveals the vital points] (gnad bkrol-ba de-kho-na-nyid-kyi rab- 'byams)

Because the phenomena of sarp.sara and nirvru;a, appearances [1151] and mind, manifest as enlightened dimensions (sku) and wisdoms (ye-shes), they constitute the great reality I"i

which is 'not divisible into sarp.sara or nirvru;a and which is not decreased nor increased compared to the present state; thus, whatever appears - objects or mind - that itself is asserted ( 'dod). , 1

Relaxation in that recognition of actuality, in the state of the great direct and vividly present non-distraction, is termed "striking the nail of great immutable spontaneous

46

presence between subject and object" (mi- 'gyur lhun-grub chen-po'i gzer gzung- 'dzin

gnyis-kyi bar-du thebs-pa). Without being transformed or abandoned, the deceptive appearances of saIp.sara are transcended within reality devoid of effort, the mind (dgongs-pa) of Samantabhadra. 106 With the vital point of directly seeing one's own nature, thoughts are allowed to rest in their own condition; the proliferation of thoughts is liberated in the absence of essential objects, internal as well as external; this is termed "awakening in the baseless total liberation" (rten-med yongs-grol chen-por sangs-rgya-ba). It is said that without discursive struggling, intellect is transcended. When appearances manifest as baseless, objects are transcended. When what appears simultaneously dissolves, abandoning by way of antidote is transcended. When apparent and cognizable [phenomena] manifest as equal in flavor [1152], this is called "transcendence of efforts and causality". The preceding can be summarized as the four Spaces of Display [of appearances] (rol-

pa), Ornament (rgyan), Reality (chos-nyid) and Freedom from Activity (bya-bral). 1. The Space of Display (rol-pa 'i klong) [From the point of view of] being, there is no wavering or change - either in saIp.sara or in nirvfu;la - from the state of unceasing manifestation of the impartial display [of minditself]. [From the point of view of] not-being, the display of non-existence is not established as adhering to [ontological] extremes. Thus, its intent is to be mown as similar to the boundlessness of the sky. 2. The Space of Ornament (rgyan-gyi klong) Appearances primordially manifest as the ornament of mind. Mind itself primordially manifests as the ornament of the self-arisen [wisdom]. The self-arisen primordially manifests as the uncorrected and unmodified ornament. Manifesting without interruptionlfrom the state of non-origination, appearances and mind are neither negated nor established. This is to be known as the intent of the great natural clarity left to itself. 3. The Space of Reality (chos-nyid-kyi klong)

106

The primordial Buddha in the rNying-ma school, symbolizing the ultimate state.

47

It is maintained that from the state of reality, in which everything arises from nowhere at all, abides nowhere at all, and ceases nowhere at all, the appearances (snang-ba) or display (rol-pa) or dynamic expression (rtsaT) of reality [1153] wondrously appear as the variety [of phenomena]. Just as the four great elements ('byung bzhi) [of fire, water, earth and air], although changing, do not move from the sphere or dimension of space, in the same way within reality, the great dimension of primordial emptiness, liberation and rest, the mind is an even expansion (phyam gdaT) without arising and engagement [of consciousness], hope and fear. 4. The Space of Freedom from Activity (bya-bral-gyi klong) It is maintained that there is no necessity to adopt or abandon any activities with intentional effort. What is not done has always been done. What has not been liberated is liberated from the beginning. What has not been purified is pure from the beginning. What has not been practiced is accomplished from the beginning. It is to be known as the unchanging, uncorrected and unmodified sky. These sections of Space are subsumed under nine Spaces: The Space of the changelessness of view (lta-ba-la 'pho- 'gyur med-pa 'i klong); The Space of the absence of assertion and negation in meditation (sgom-pa-la yinmin med-pa'i klong); The Space of the absence of hope and fear in fruition ('bras-bu-Ia re-dogs med-pa 'i klong); The Space of the absence of establishment and elimination in essence (ngo-bo-la grub-bsal med-pa 'i klong); The Space of the unceasing display of nature (rang-bzhin ma- 'gags rol-pa'i klong); ! '

[1154] The Space of the liberation of appearances and mind in characteristics (mtshan-nyidla snang-sems grol-ba 'i klong); The Space of the changelessness of the Expanse; (dbyings-Za 'pho- 'gyur med-pa'i klong); The Space of the self-manifestation of unceasing display (rol-pa 'gag-med rangshar-gyi klong);

48

The Space of the spontaneously equal, primordially liberated total presence (lhunmnyam ye-grol cog-gzhag gi klong).

These are further subsumed under three: the Space of the great immensity of spontaneous presence (lhun-grub yangs-pa chen-po'i klong);

the Space of effortlessness of natural luminosity (rang-gsal bya-rtsol med-pa 'i klong);

the Space of primordial accomplishment without action (ma-byas ye-nas grub-pa'i klong).

Tantras that extensively teach these modes are subsumed under 3,000 titles in 11,000

I

i

chapters and 6,400,000 slokas. These are subsumed under 80,000 Transcendences (labzla-ba), these in turn under 20,000 Distinctions (shan- 'byed-pa), these in turn under

900 Conclusions (gags). These, together with the 2,000 Essential Points (gnad) and 50 Nails (gzer-bu), are all included under the three categories of Liberation upon Action (byas-grol), Liberation upon Settling (gzhag grol), and Direct Liberation (cer grol).107

I.

!

107

These three kinds of liberation refer to different ways of mentally noting and subsequent spontaneous

dissipation of thoughts and emotions in the context of meditative awareness of one's mind.

49

3. The Doctrine of rDo-rje zam-pa 3.1. The collection of rDo-rje zam-pa texts in the NyKG The texts of the rDo-Ije zam-pa have survived as a section of the larger text collection,

rNying-ma bka '-ma rgyas-pa (NyKG). Unlike the Collected Tantras of the Ancients (rNying-ma'i rgyud- 'bum), this collection includes relatively few Tantras. Instead, it focuses mainly on ''human-authored'' texts, i.e. texts that had identifiable authors. Such texts included commentaries on Tantras, treatises, liturgies, instructions (man-ngag), etc. The texts of the rDo-Ije zam-pa collection included in the NyKG vols. 18-19, are organized into four sections, termed 'cyCles' (skor):

1.

The section of the basic text and commentaries (gzhung dang yig-sna'i skor), including the basic text by Vairocana, three commentaries by Kun-bzang rdoIje, and supplemental texts (NyKG vol. 18, pp. 5-651); The section of empowering initiatory rites (byin-rlabs dbang-gi skor) of varying

II.

length (NyKG voL19, pp. 5-67);

m.

The section on application of meditation and ritual (sgom-sgrub nyams-len-gyi

skor), consisting of brief meditation manuals by various authors, ritual texts related to the deity Heruka mNgon-rdzogs rgyal-po, activity-rites of the three l)akinI, and auxiliary rituals (NyKG voL19, pp. 67-392); IV.

The section on advices and instructions (zhal-gdams man-ngag-gi skor) is subdivided into outer, inner and secret advices and contains short manuals and songs of realization by the teachers of the lineage and instructions on subsidiary practices such as transference of consciousness ('pho-ba), etc (NyKG vol. 19, pp. 392-439).

This division appears in the headings inserted between the texts and in a separate , I

descriptive outline of the collection. 108 The contents of the collection are largely the same as described in Ngag-dbang blo-bzang rgya-mtsho's (1617-1682) record of teachings received. lo9 It is probably the same version that his student, gTer-bdag gling-

108

sNyan-brgyud rdo-rje zam-pa'i dkar-chag, vol. 18, pp. 632-633. Author of text not given.

109

Ngag-dbang blo-bzang rgya-mtsho, Zab-pa dang rgya-che-ba'i dam:'pa'i chos-kyi thob-yig gangga'i

chu-rgyun, Vol. 2,pp. 316-324.

50

!

I

pa 'gyur-med rdo-rje (1646-1714), included into his (sMin-grol-gling) edition of the Oral Teachings of the Ancients (rNying-ma bka '-ma) that was the basis of the present

NyKG. 110 One notable aspect of this collection is how much it doesn't include. It doesn't contain commentaries on relevant Tantras, with the exception of a single annotated chapter from the King of Infinite Space Tantra (Klang-chen rab- 'byams rgyal-po'i rgyud). Also, the longer instruction texts such as the Instruction on the Initiation of the Adamantine

Bridge (rDo-rje zam-pa dbang-gi man-ngag) or the Stacked Magical Mirrors ('Phrulgyi me-long brtsegs-pa) known to and quoted by Kun-bzang rdo-rje are not included. This certainly indicates the scarcity of textual material on rDo-rje zam-pa in circulation by the seventeenth century. This situation is also reflected in gTer-bdag gling-pa's famous lament that by his time, the Space Section ''barely survived" in terms of its initiations, instructions and verbal transmissions.llI Nevertheless, the collection available to Ngag-dbang blo-bzang rgya-mtsho and gTer-bdag gling-pa was but one set of such texts; others probably existed, with possibly different organization and different textual material. Hopefully some of the additional materials may still come to light. 112 Another characteristic of the collection is the abundance of Tantric rituals, .those connected with deities Heruka mNgon-rdzogs rgyal-po and three l)akinf as well as others. This raises the question of the role of Tantric practices in the rDo-rje zam-pa as

it makes its approach overwhelmingly Tantric and ritualistic in nature. There is a separate text in the collection which clarifies the role of these practices in the spiritual path, The Fifteen Stages of Instruction in Meditation, said to be an instruction of 'Dzeng Dharmabodhi and written down by 'O-la jo-sras. He describes fifteen types of instruction found in the Adamantine Bridge:

110

In the present bDud-'joms edition, texts under the above four categories are supplemented by various

ritual texts by 'Jam-mgon kong-sprul (1813-1899) in vol. 19. III

112

Germano 1994, p. 279. One source that was not available to me during the writing of this study may include just such

material: the Super-expanded Transmitted Precepts (bKa '-rna shin-tu rgyas-pa), a 32-volume supplement to the NyKG by mKhan-po 'Jam-dbyangs of Kal;t-thog monastery, which apparently includes a number of commentaries on Space Section Tantras (according to the unpublished catalogue to the collection prepared by the Tibetan Buddhist Resource Center).

51

First, there is 1) teaching the way of making arise that which has not arisen [i.e. realization of the true nature of mind]; 2) teaching the way of stabilizing that .which has arisen; 3) teaching the way of eliminating the faults [in meditation] of [mental] sinking and agitation, should they occur; 4) teaching the manner in which the three meditative experiences1l3 manifest as a result of practicing in this way; 5) if one meditates in this way without faults, but one's life is short so that one does not accomplish [the final aim of meditative practice], there is the teaching on [lengthening one's life-span by attaining the state of] the four Vidyadharas of life through the [consumption of] extracted essences (Skt. rasiiyana, Tib. bcud-len); 6) if one fears that one dies before accomplishing the

previous aim and attains bad rebirth, there is the teaching of blocking the doors to bad rebirth through the preparation of protective [diagrams] (bsrung-ba); 7) the seventh is indicating the path to higher realms of rebirth; 8) if one's life turns out to be long but illness arises in the body or suffering in the mind, one should not meditate; in this case, there is the teaching on how to avoid the occurrence of these two [conditions] through the method of receiving [magical] attainments (Skt. siddhi, Tib. dngos-grub) from the supreme Heruka [the deity mNgon-rdzogs rgyal-po]; 9) the ninth is the attainment of the meditative absorption of totalities (zad-par) ,114 in order to achieve mastery over external physical elements [earth, water, fire etc]; 10) if one has achieved mastery over illness, suffering and the ten totalities but lacks food or clothing,there is the teaching of achieving the common attainments 115 by relying on the three <;lakims;

113

In another text, 'O-la jo-sras descreibes the following three experiences resulting from the contempla-

tive practice of the rDo-rje zam-pa: the experience of illusion-like one-pointedness [of concentration] (rtse-gcig sgyu-ma lta-bu'i nyams), the experience of single-flavored emptiness (ro-gcig stong-pa-nyidkyi nyams), and the experience of sky-like absence of [conceptual] proliferation (spros-bral nam-mkha' lta-bu'i nyams). rDzogs-pa chen-po klong-sde'i snyan-brgyud rin-po-che rdo-rje zam-pa 'i sgom-khrid-kyi lag-len, gDams-ngag mdzod vol. 1, pp. 413-416. 114

The ten totalities (Skt. dasakrtsniiyataniini, Tib. zad par [gyi skye mchedJ bcu) refer to the four

physical elements of earth, water, fire and air; the four basic colors blue, yellow, red and white; and the two higher spheres of meditative absorption called "InfInite Space" and "InfInite Consciousness", These represent phenomena that the yogin attains mastery over as a result of meditative absorption. See Vasubandhu, Abhidharmakosabhii~am, vol. 4, pp. 1277-1278. liS

'Common attainments' (Tip. thun-mong-gi dngos-grub) refer to various supernatural abilities, as

opposed to 'supreme attainment' (Tib. mchog-gi dngos-grub) which is enlightenment.

52

11) if one has food and clothing but there arise enemies or obstructors to be eliminated, there is the teaching on the ritual of forceful activity (mngon-spyod) through relying on the three c;lakims; 12) although in this lineage, one exclusively passes away without leaving physical remains, this may not come about if the time spent on meditation remains too short; in this case, there is the teaching on examination of the signs foreboding death; 13) should those signs arise, there is the teaching on cheating death ('chi bslu); 14) if one does not succeed in cheating death, there is the teaching on the transference of consciousness [to Buddha paradises] ('pho-ba); 15) since having transferred the consciousness, appearances of the intermediate state manifest, there is the teaching of advice on the intermediate state. 116 Among the fifteen, the first four could be said to belong to the Great Perfection contemplation proper: the recognition of the true nature of one's consciousness, stabilization of this awareness, elimination of obstacles to this awareness and the resultant experiences. The rest are mostly supportive practices to ensure the proper outer conditions for the practitioner to engage in the main practice, and ways of dealing with the danger of one's opportunity for contemplation being cut short by death. In partiCUlar, the Tantric deity rituals are here indicated as having only the function of curing illness and depression, obtaining material necessities, and getting rid of enemies. 117 These practices can therefore be viewed as subsidiary to the main practice

(dngos-gzhi) of the rDo-Ije zam-pa, which is called the Four Signs (brda bzhi). These are set forth in a short instruction text authored by Vairocana, commentaries to which take up most ofthe first volume ofthe collection. 3.2. The basic text of rDo-rje zam-pa

The basic text ofthe tradition ofrDo-Ije zam-pa is a short verse text in twenty-two lines entitled The main text on the instruction of the Adamantine Bridge, the Space Section of

the Great Perfection· (rDzogs-pa chen-po klong-sde rdo-rje zam-pa'i man-ngag-gi gzhung), which is ascribed to the 8th century Tibetan translator Vairocana. According to the tradition, it was written as a summary on how to apply in practice the essential

116

117

sGom-gyi khrid-rim bco-lnga-pa rgyud lung man-ngag mi- 'gal-ba, NyKG vol. 19, pp. 128-129.

One of the additional functions of deity-based ritual practices is actually omitted here, namely

providing the ritual format for the rite of initiation (the fOUI Tantric initiations).

53

points of a number of Great Perfection Tantras. The text is fundamental for the rDo-Ije zam-pa in the sense that it forms an outline the stages and structure of religious practice in this philosophical and meditative system. Together with its commentaries, it gives an overview of the theory of the tradition. The way of presenting the teaching as a basic text (rtsa-ba, 'root' or gzhung, 'main text') together with commentary Cgrel-pa, 'commentary', bshad-pa 'explanation' etc) is very common in Indo-Tibetan Buddhism. The basic text is usually in verse form so that it can be easily memorized, as this is one of the most important forms of learning in Tibetan religious culture. II8 The Tibetan verse can be very terse and compact: multisyllabic words can be abbreviated into single syllables, grammatical particles can be omitted etc. The basic text is often only meaningful when accompanied by a commentary. This accords with the emphasis on unbroken oral transmission of the teachings in Tibetan Buddhism: the basic texts are unintelligible without explanation from one's teacher. Over time, new commentaries are created to complement the basic text, shifting emphasis or offering novel interpretations, according to the needs of the audience. This allows for renewal and innovation, while at the same time retaining the rhetoric of unbroken and unchanging oral transmission, embodied in the basic text which always remains constant. To prepare the following translation and analysis, I have used the commentaries by Kun-bzang rdo-Ije,119 which are the most extensive explanations of the basic verses and the central theory ofrDo-Ije zam-pa. Three of his commentaries are included in Vol. 18 of the Orally Transmitted Precepts of the Ancients (rNying rna bka '-rna rgyas-pa, NyKG):I20 The Greater Explanation of the Basic Text of the Instruction of the Precious Orally Transmitted Tradition of the Adamantine Bridge, composed by Kun-bzang rdo-rje, the student of the two 'Dzengs, Father and Son 12I (sNyan-brgyud rin-po-che rdo-rje zam-pa'i gdams-ngag gzhung bshad che-ba 'dzeng yab-sras-kyi slob-rna slob-dpon

118

The role of memorization in Tibetan Buddhist education is discussed in e.g. Dreyfus (2003, pp. 79-98).

1!9

His dates are unknown, but he was a student of 'Dzeng Dharmabodhi (1052-1168).

120

In ali references, unless otherwise noted, I use page numbers as given by the continuous numbering in

Roman numerals at the edge of the page, not the Tibetan folio numbers. 121

"Father and Son" refers to 'pzeng Dharmabodhi and his successor in the transmission lineage, 'Dzeng

jo-sras.

54

kun-bzang rdo-rjes mdzad-pa, pp. 22-338), hereafter abbreviated as GC (Greater Commentary) ; The Medium History of the Orally Transmitted Tradition of the Adamantine Bridge, together with instructions (sNyan-brgyud rdo-rje zam-pa'i lo-rgyus 'bring-po gdams-ngag dang bcas-pa, pp. 339-483), hereafter abbreviated as MC (Medium Commentary) and The Lesser History of the Orally Transmitted Tradition of the Adamantine Bridge (rNa-brgyud rdo-rje zam-pa'i lo-rgyus chung-ngu, pp. 484-575), hereafter

abbreviated as SC (Short Commentary). Although the medium and short commentaries are called histories in their titles, they are in the form of commentaries on the basic text. For the translation of the basic text, I have mainly used GC and Me. All three commentaries have the same basic structure, but the wording differs and sometimes the explanation in one commentary is clearer than in the others. Kun-bzang rdo-rje explains the meaning (go-ba) of each statement of the basic text as well as most of its separate words or phrases (tshig). His treatment of the individual words is often the occasion for extended discussions of various general Buddhist or specifically Tantric concepts and theories and of their relation with the doctrines ofrDorje zam-pa. Even in his presentation of yogic techniques mentioned in the basic text, his emphasis is not so much on practical instruction of their application, but more on discussion on their function and role in the context of Buddhist religious path. While other, specialized manuals 122 in the rDo-rje zam-pa collection give more details on the practical application of specific postures, visualizations etc, the commentaries of Kunbzang rdo-rje give an overview ofthe system as a whole. As for the basic text itself, several versions of it are included in the Klong-sde section of the NyKG. The text is presented together with a brief anonymous interlinear commentary in pp. 13-16 in NyKG Vol. 18 (Version A), immediately followed in pp. 17-22 by another presentation of just the verses, without commentary but preceded by

122

E.g., 'O-la jo-sras's rDzogs-pa chen-po klong-sde 'j snyan-brgyud rin-po-che rdo-rje zam-pa 'i sgom-

khrid-kyi lag-len, gDams-ngag mdzod vol. 1, pp. 413-416; Zhwa-dmar chos-kyi grags-pa, sNyan-brgyud rdo-rje zam-pa 'i khrid-yig skal-bzang mig- 'byed, NyKG vol. 19, pp. 143-164.

55

an anonymous introduction (\1ersion B). There are differences in introductory sections and colophons of the two versions, but the main verses are identical in both.

The structure of the basic text Following the usual Tibetan convention, the text is divided into three sections, namely

i

preliminaries, main part and colophon. The preliminaries consist of the salutation ("Homage to the unerring, uncontrived, thought-transcending, inexpressible state") and

I I

,

: i

, I

promise to teach (lines 1-2). Tibetan commentaries often state that for the most capable students, the preliminary sections of texts are sufficient for the understanding of the intent of the text. Here also, these sections are said to contain the essential meaning of the doctrine: words in the line of salutation ("Homage to the unerring, uncontrived, thought-transcending, inexpressible state!") are correlated to the main elements of the religious path (view, meditation, behavior and fruition) and said to be derived from a Tantra.123 The "promise to teach" (bstan-par dam-bca'-ba) here consists of a declaration that mind-itself, or the true nature of oneself, reveals the meaning that is its own intrinsic essence. The true act of teaching is therefore not transmission of information to one person to another, but the individual's becoming aware of one's previously unrecognized true nature. Next comes the main part of the text, which is again divided into subsections. The commentarial tradition of the rDo-rje zam-pa has specific standard headings for these, which are used in all commentaries and outlines of the root text. The first section comprises lines 3-16 and is termed "the time of ascertaining the meaning" (dongtan-la

'bebs-pa'i dus). This refers to the stages in the adept's progress of becoming proficient in recognizing the true nature of his or her mind and dispelling doubts regarding it. The second section comprised by lines 17-19 is called "the time of having ascertained the meaning" (don gtan-la phebslbabs-pa 'i dus) and the state of one who is able to abide in the awareness of one's true nature. The third major section concerns "the time when the meaning manifests in experience" (don nyams-su shar-ba'i dus), i.e. the experiences that result from practice. The commentary compares these three sections respectively to

123

The King of Infinite Space Tantra (Klong-chen rab- 'byams rgyal-po'i rgyud), according to a

commentary on the fourth chapter of the Tantra (rDzogs-pa chen-po klong-sde'i rgyud-lung-gi rtsa-ba

gees-par btus-pa, NyKG vol. 18, pp. 9-17).

56

i

,i

,

, i

seeing 'beer with one's eyes, experiencing its taste, and the sparkle of the beer as the outer sign of its pleasant taste. 124 On the fIrst stage of ascertaining the meaning, the initial step is indicated by line 3, which prescribes that the history of the lineage of teachers should be related in order to create confIdence in the disciple regarding the authenticity of the teachings. In the commentaries, this line of the basic text is the occasion for telling the story of how the teaching was passed on from the mythical Indian teacher dGa'-rab rdo-rje down to the Tibetan masters. Telling the story of earlier teachers serves as the preparation for the introduction of the actual teaching to the disciple. Line 4 ("Strike the great nail of the meaning of nonmeditation"), according to the commentaries, is the heading for the subsection formed by lines 5-13, which indicates h,ow the nature of mind should be demonstrated to the disciple. The enlightened nature of mind (called "mind-itself', sems-nyid) is something that is present in oneself, and is something that does not need to be meditatively cultivated anew. For this reason, the practice of being aware of one's true nature is called non-meditation. The Tibetan term for meditation (sgom-pa) has the connotation of intentional cultivation of some mental qualities, and is therefore perceived as inappropriate for describing the process of recognizing qualities that are effortlessly present in oneself. One should, however, make efforts to recognize the nature of one's mind. First, one should disclose the meanings of the "signs" (brda) to the disciple. In the terminology of the rDo-rje zam-pa, "signs" here denote fIrst the so-called "temporal sign,,125 (dus-kyi brda) , the specifIc moment of time at which the disciple should engage in the experiential cultivation of what are called four essential signs (gnad-kyi brda) of nonconceptuality (mi-rtog-pa), clarity (gsal-ba) , sensation of pleasure (bde-ba) and the inseparability of the previous three (dbyer-med). These refer to experiences produced by specifIc yogic techniques, which function through manipulation of energy-winds (rlung, lines 6-7) and seminal essences (thig-Ie, lines 8-9) in the body. Their aim is to bring about a non-discursive, blissful state of awareness, in which the true nature of mind is made manifest. In addition, he or she should be taught the "path of adamantine words,

124

Me, p. 359.

125

On this tenn, see below, p. 70.

57

the key to mind" (rdo-rje'i tshig-Iam sems-kyi Ide-mig) which comprise lines 10-13 and constitute a verbal indication of the nature of mind. Following that, one is instructed to "focus on the expanse of reality" (dbyings-Ia gtad, lines 14-16)126. This means that one should simply dwell in the non-conceptual awareness of one's own true nature. One should recognize this state as supreme concentration, which is ineffable and inexpressible (line 15), and essentially equal to nirvfu).a (line 16). Next is the stage in which the meaning is ascertained (lines 17-19). On this stage, one does not need to meditatively cultivate anything, to engage in rituals or amass virtuous actions. The reason is that the four Vajrayana initiations are perfected in one's state of being (line 17), since these correspond to the four essential symbols. The main practices of the Vajrayana, such as identification of oneself with deities (development stage) and esoteric yoga (completion stage) are essentially included in these initiations. In this state, the dimensions (sku) ofBuddhahood are complete and there is nothing external to pursue. When the true state of one's mind is realized, this includes the essence of all vehicles (theg-pa, yana) that lead to Nirvfu).a; there is no reason to rely on conceptualization and analysis. Finally, the last three lines (20-22) concern the resultant state of such practice. The fortunate disciples who have met this ultimate teaching of Atiyoga need not make efforts with their body or voice, just to recognize the true nature primordially present in oneself is enough. When the enlightened nature present in oneself is realized, one becomes liberated from the suffering of cyclic existence and actualizes the .state of Buddha.

126

It is noteworthy that a text by 'Jigs-med gling-pa (172911730-1798), a famous adherent of the Seminal

Heart (sNying-thig) teachings of the Instruction Class, criticizes in his Khrid-yig ye-shes bla-ma the Space Section for "fixating on the expanse" (dbyings la [ ... ] gtod pa, quoted in van Schaik 2004, p. 91, p. 349 n. 349). Could he have referred to Vairocana's text by this? The rDo-rje zam-pa is not listed among his list of teachings received (translated in van Schaik 2000). In any case, the word gtad-pa often has a negative connotation in the context of meditation on the ultimate, meaning undesirable "fixation" on a focal object.

It is used in this negative sense even in the Ye-shes gsang-ba Tantra (TshB vol. 3 p. 5, quoted by Kunbzang rdo-rje in

Ge, pp. 219-22.0.) The use of this tel1Il in the basic text could thus have been a potential

target for criticism.

58

The colophon to the text states that was written by Vairocana as a summary of thirteen Tantras and thirteen practice manuals (sgrub-sde bcu-gsum), mentioning only the Equal to the End of Sky Tantra (Nam-mkha'i mtha '-dang mnyam-pa 'i rgyud) by name. These

twenty-six texts are listed by title in a text entitled The Outline of the Instruction of the Oral Lineage of the Adamantine Bridge (sNyan-brgyud rdo-rje zam-pa'i man-ngag-gi khog-chings, NyKG vol. 18, pp. 642-652). In the list of Vairocana's 26 sources, the

Tantras discussed above in section 2.3 such as Secret Wisdom (Ye-shes gsang-ba) are listed as well as Tantras which are not mentioned in the writings of Kun-bzang rdo-rje. i . • 1

The list of thirteen practice texts (sgrub-sde) includes several texts which are often quoted by Kun-bzang rdo-rje, the most important among them the Instruction on the Initiation of the Adamantine Bridge (rDo-rje zam-pa dbang-gi man-ngag) and The Great Bridge, the Stacked Magical Mirrors (Zam-pa chen-po 'phrul-gyi me-long brtsegs-pa). The fIrst of these texts remains unidentifIed in any present-day collections.

The second, however, is extant, although not included in the rDo-rje zam-pa collection in the NyKG. Based on Kun-bzang rdo-rje's quotations, I have identifIed The Great Bridge as the verse text entitled Chos thams-cad sems-nyid ye-shes-kyi rgyal-po dngosgrub rang-byung-du spyod-par dbang-bskur-ba, which is included in a number of

editions of the Collected Tantras of the Ancients. 127 Its colophon styles it "The Bridge of the Oral Lineage" (rNa-brgyud zam-pa). The author ofthe Great Bridge is not given; the Vai-ro and gTing-skyes editions style it a Tantra (rgyud), but it does not follow the common format of a Tantra. Given its widespread presence in different editions of the rNying-ma rgyud- 'bum (espeCially the probably early Vai-ro'i rgyud- 'bum), it is likely

that it circulated separately from the rest of the rDo-rje zam-pa texts from relatively early on. What is noteworthy about this text is that appears to be basically a longer version of the basic verses, and it includes most of the lines in Vairocana's text almost verbatim. It is unclear what relation the Great Bridge bears to Vairocana's verses: it could be either the source Vairocana summarized in his brief text by borrowing its most crucial verses, or it could be a later expansion based on Vairocana's original text.

127

TshB vol. 9, pp. 617-677; Vairo'i rgyud-'bum vol. 5, pp. 169-221; gTing-skyes vol.2, pp. 75-128. It

exists also in the Rig- 'dzin tshe-dbang nor-bu vol. 2, ff. 35-58 (where it is classified as belonging to Mind section) and Nubri editions (according to the catalogue of Cantwell et al.). The sDe-dge edition has a Chos thams-cad sems-nyid ye-shes rgyal-po zhes dngos-grub rang-gyur dbang-bskur-ba'i rgyud (vol 25,

59

The basic text translated below is preceded by an anonymous introduction. It does not appear in the other version of the text (NyKG Vol. 18, pp. 13-16) and is probably a later addition: it mentions concepts such as the rainbow body ('ja '-Ius) and the Three Sections of the Great Perfection, and the Buddhasamayoga Tantra, which were not mentioned by Kun-bzang rdo-rje. Translation ofthe basic text [17] The basic text of the Adamantine Bridge of the Space Section. [18] I prostrate at the feet of the glorious supreme Guru who is not different from the primordial Lord. Please grant your blessing! The Ancient tradition of the Earlier Translation of Secret Mantra has the well-known twofold [classification of] extensive Orally Transmitted [teachings] and the profound [Revealed] Treasures. The first of these includes the triad of Scripture, Illusion and Mind. 128 Of these, the present teaching belongs to the category of Mind, the Three Sections of the Great Perfection. It is called the Orally Transmitted Lineage of the Natural Great Perfection and it summarizes the quintessence of the Yogim Tantra of Great Bliss, the Buddhasamayoga 129 [19] and extracts the essential meaning of thirteen Tantras, Secret Wisdom (Ye-shes gsang-ba) and others; of thirteen instructions of accomplishment, the Instruction on Initiation of the Adamantine Bridge130 and others; and of the Nine Spaces, the Space of View etc. This pinnacle of all vehicles belongs to the third among the earlier, middle and later transmissions of the instructions granted by

pp. 250-269), but from the catalogues it appears shorter than the other editions and I haven't been able consult its contents. 128

Tib. Mdo sgyu sems, a common abbreviation referring to The Scripture of Unified Intent (mDo

dgongs-pa 'dus-pa), lllusory Net (sGyu- 'phrul 'dra-ba) and Mind Section (Sems-sde). These are the main

texts of the three highest doctrines for the rNying-ma school, namely Mahayoga, Anuyoga and Atiyoga. Mind Section in the context of this threefold classification includes all three sections of Great Perfection . teachings (rDzogs-chen sde-gsum). 129

I have not found mention of the Buddhasamayoga Tantra (rib. Sangs-rgyas mnyam-sbyor) in Kun-

bzang rdo-rje's commentaries. The Buddhasamayoga was one of the Tantras that the rNying-ma and gSar-ma schools had in common, and its authenticity was therefore undisputed. It may be that the connection is made between it and the rDo-rje zam-pa in order to validate the latter. 130

This text (rDo-rje zam-pa dbang-gi man-ngag) is quoted in Kun-bzarig rdo-rje's commentaries, but is

not extant in the rDo-rje zam-pa collection.

60

! I

Vairocana,131 the sole eye of the world, who penetrated the treasury of the mind [20] of the learned SrIsirpha and others, in total twenty-five Indian scholars. It is said in the Vai-ro'i 'dra- 'bag:

I, Vairocana, am endowed with eleven perfect qualities.132 Having studied the Dharma in the country of India, I connected words and meanings and translated scriptures. I made virtuous the kingdom of Tibet. When the king and ministers all turned against me, I was banished to Tsha-ba'i rong. Having elucidated the Sections of Tantra and Space, 133 I entrusted them to g.Yu-sgra snying-po, making virtuous the kingdom ofTsha-ba. I entrusted the single perfect meaning to Mi-pham mgon-po. 134 Thus, he gave the oral transmission of the instruction to Mi-pham mgon-po; starting with him, seven [generations] of lineage [successors] were liberated into rainbow bodies 135 -

bodies of light -

without leaving behind physical remains.

This profound and exceedingly rare doctrine, passed. down by these lineage masters from face to face and ear to ear, is divided into four sections (skor): the section of basic

131

Vairocana's three transmissions (brgyud-pa gsum) were his instructions to king Kbri srong-Ide'u-

btsan, g.Yu-sgra snying-po, and sPang mi-pham mgon-po, respectively (see quote from the Vai-ro'i 'dra-

'bag below). 132

In the Vai-ro'i 'dra- 'bag, gNyag Jiianaku.mara and other students praise Vairocana by enumerating his

eleven perfect qualities: 1) possessing compassion and the intent to attain enlightenment; 2) being a true enlightened emanation (sprul-sku); 3) possessing divine eyesight; 4) not returning to cyclic existence; 5) attaining the magical feat of fast walking; 6) achieving endurance and zeal; 7) seeing the truth of Reality; 8) having purified the two obscurations [of afflictive emotions and of cognitive error]; 9) attaining the state of an enlightened one; 10) being the regent of the Teacher (Sakyamuni); 11) being a bodhisattva

(Vai ro 'i rnam thar 'dra 'bag chen rna, Si khron mi rigs dpe skrun khang, 1995, pp. 226-227). 133

The Section of Space is understood by Kun-bzang rdo-rje to refer to Great Perfection as a whole (see

below, section 3.4). 134

This verse is not found in the Dharma seng-ge version of the Vairo'i 'dra- 'bag (the edition quoted

above). 135

On this concept, see p. 85 below.

61

texts; the section of [rites of] blessing and initiation; the section of meditative and ritual practices; and the section of advices and instructions. The first among these is [21] The brief basic text of the essence of thirteen instructions of accomplishment, the orally transmitted instruction of the Adamantine Bridge. Homage to the unerring, uncontrived, thought-transcending, inexpressible state! (1) The enlightened mind itself, pure from the beginning, (2) Teaches the meaning of its own essence. (3) Unlock the great treasure, the statements l36 ofthe orally transmitted lineage. (4) Strike the great nail of the meaning of non-meditation. 137 (5) Impart the instruction which discloses the meanings of signs. (6) [Since one's mind] does not abide in the state without clinging, (7) [As a remedy] impart t1'!e instruction on arresting the movement of energy-winds. l38 (8) [Since one] is not firm in [one's recognition of] mind-itself, [there is] great proliferation [of desires and clinging]. (9) [As a remedy] impart the instruction on great bliss [through manipulation of] seminal essences. 139

136

According to the traditional history, the first members in the transmission lineage doctrine were the

mythical Indian knowledge-holders (rig-'dzin) dGa'-rab rdo-Ije, 'Jam-dpal bshes-gnyen and SnsiIp.ha, were able to instantly realize the doctrine merely by hearing the symbolic syllables A HA HO 'I uttered by the guru. These syllables constituted the authoritative "statement (lung) of the orally transmitted lineage" to which the line refers (MC, p. 360). 137

GC: "In mind-itself, the nature of things, there is nothing to be meditatively cultivated." (GC p. 202:

sems nyid dngos po 'i gnas lugs de la bsgom du med) 138

GC: "If one does not abide in the state of reality in which there is no grasping, all grasping discursive

thoughts that occur are mental changes induced by movement of energy-winds; mental fIxation arises and this is the extreme of cyclic existence (sarrzslira)." (GG, p. 210: de yang gnas lugs 'dzin med kyi ngang la mi gnas par 'dzin pa 'i dran rtogs (read: rtog) thams cad rlung g.yos pa 'i yid 'gyur pa la ched 'dzin gyi blo skyes pa yin/ ched 'dzin gyi blo de 'Ichor ba 'i mtha ' yin no). 139

MC: "Since one is not fInn in the meaning of mind-itself, the nature of things, endowed with four

characteristics [of being beyond meeting and parting, illumination and obscuration, coming and going, origination and cessation], and since there is excessive proliferation of desires, grasping, phenomena and characteristics, the instruction on [cultivating] bliss is imparted." (MC pp. 444-445: de yang sems nyid dngos po 'i gnas lugs chos bzhi dang ldan pa'i don la mi brtan pa dang / 'dod pa dang 'dzin pa dang dngos po dang mtshan ma 'i spros pa che ba la/ bde ba thig le'i man ngag ster ba '0)

62

(10) Teach the path of adamantine words,140 the key to mind. 141 (11) In the state that is natural, fresh, and relaxed, (12) Since there is no place of support, awareness is freed in its own place; (13) Since there are no [adverse] conditions, awareness is purified in its own place. (14) Without hope or fear, 142 focus on the expanse [ofreality].143 (15) This is the supreme concentration devoid of thought and expression. (16) Being suchness, it is nirvfu;la. (17) Since the initiations are naturally complete, there is no dependence on meditation, ritual or virtuous activities. (18) Since the dimensions 144 [of the enlightened state] are intrinsically present, one is

140

The "path of adamantine words", rdo-rje'i tshig-Iam. The term "path of words" (tshig-gi lam) is found

in the Tantras of the Great Perfection, referring to that which leads to "the path of meaning" (don-gyi lam). Cf.Ye-shes gsang-ba (TshB, vol.!, p. 764): don gyi lam dang tshig gi lamlldon ni thug phrad gsum yin lal Ide yi brda phrad tshig gi laml lye shes bgrod med rdzogs pa'j lam; also, in the Bon-po text rGyud bu-ehung beu-gnyis (Rossi 1998, p. 79): tshig gi lam dang don gyi lamlldon gyi lam la bgrod du med! Ibgrod med rtsol brallhun fa rdzogs. The two paths are also discussed in the context of the "Space of

levels and paths" in the rGya-mtsho klong-dgu 'i rgyud CVai-ro'i rgyud-'bum, vol. 3, pp 66-68). 141

GC: "When teaching that mearring beyond thought and expression, in which there is nothing to be

meditatively cultivated, in which not even the deepest, subtlest conceptual extremes abide, the actual unconditioned Reality, the diamond that cannot be destroyed by conditions -the adamantine words that are used to indicate it oppose grasping concepts that pertain to [dualistic] mind and make one realize mind-itself, the reality of things; for this reason, they are called "key". CGC p. 241: rdo rje'i tshig lam sems kyi Ide mig bstan pa nil blo 'i mtha ' zab cing phra ba tsam yang mi gnas pal don ehos nyid 'dus ma byas pal rkyen gyis mi 'jig pa'i rdo rjel bsam brjod las 'das pa sgom du med pa 'i don de ston pa lal rdo rje'i tshig la mtshon pa'i lam byas nasi sems kyi 'dzin pa 'i blo gol nas sems nyid dngos po'i gnas lugs de rtogs par byed pas na Ide mig gol) 142

GC: "Hoping to attain Buddhahood above, fearing to fall into cyclic existence below" CGC p. 277: yar

sangs rgyas la thob tu re, mar 'khor bar lhungs kyis dogs pa '0) 143

GC: "The present awareness is the state of clarity without grasping, the uncreated and uncontrived

reality without hope and fear, unchanging in the three times -

this is the sphere of reality. C... ) Abiding

without change, equipoising without wavering from this state is "focusing on the sphere."" CGC p. 278: da lta'i shes pa gsal la 'dzin pa med pa 'i sa yin pasl ma byas ma beos pa'i don de la re ba dang dogs pa med del dus gsum su 'gyur ba med pa'i don de ni ehos kyi dbyings sol (. ..) de'i ngang las ma g.yos par bzhag pas mi 'gyur bar gnas pa ni dbyings su gtad pa '0). 144

GC: "The dimensions (sku) are of five kinds: apparitional dimension, dimension of reality, dimension

of enjoyment, dimension of essence, and esoteric dimension" (GC p. 299: sku ni rnam pa lnga stei sprul

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liberated from dualistic fixation. (19) Since one realizes truth as singular, 145 one transcends investigation and analysis. (20) This is the supreme adamantine path. (21) The fortunate ones are liberated without effort. (22) Liberation comes from oneself, not from elsewhere. This is the advice on the precious orally transmitted lineage of the Adamantine Bridge, which comprises the meaning of thirteen Tantras and the essence of thirteen instructions for accomplishment -

the Word (bka ,), the Samanta 146 Equal to the End of Sky Tantra

of Blissful Conduct and [others, in total] thirteen Tantras that ascertain the meaning of the adamantine essence (rdo-rje snying-po), and the thirteen instructions for accomplishment [that concern] the practice of the meaning of the lotus essence (padma 'i snying-po). The teaching of the teacher Vairocana is complete.

3.3. The Four Signs The nature of mind and non-meditation In Mahayana Buddhism, the distinction is often made between mind (sems) and nature

of mind (sems nyid, literally "mind-itself' or "mind-as-such"). Mind is defined using such terms as clarity (gsa!) and awareness (rig);147 it is sometimes explicitly equated with consciousness (rnam-shes ).148 Mind encompasses the perceptions ("consciousnesses") of the five senses as well as the mental consciousness, which is counted as the sixth sense and has mental phenomena as its objects. But most importantly, mind commonly pertains to the unenlightened state: its operation is based on mistaken

pa 'i sku dang I chos kyi sku dang I longs spyod rdzogs pa 'i sku dang I ngo bo nyid kyi sku dang I gsang ba 'i sku dang lnga '01) 145

GC: "According to tbis instruction, the meaning of all bigher and lower vebic1es is spontaneously

present in tbis undifferentiable truth, which is realized as singular, without even the deepest, slightest conceptual extreme (GC p. 300: gdams ngag 'di'i dbang du byas na theg pa gang 'og gi don thams cad kyang rna spangs la 'dir lhun gyis grub stel dbyer med pa 'i don bIo'i mtha' zab cing phra ba tsam yang mi gnas pa gcig tu rtogs pa'01) 146

Abbreviation for Samantabhadra ("Universal Good"), .the primordial Buddha in the rNying-ma school.

147

bsTan-dzin rGya-mtsho and Berzin (1997), p. 6l.

148

Vasubandhu, Abhidharmakosa II-34ab. English tr. in Pruden (1988), vol. I, p. 205.

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perception of subject-object duality, it can be associated with various afflictive emotions, it involves cognition of distinct periods in time (past, present and future) etc. To mindis opposed the true nature of mind, which is the deepest essence of mind and is not endowed with any of those negative qualities. It is timeless and beyond subjectobject duality. All afflictive and mistaken states of mind are extraneous to it and do not inherently abide in it. It is equated with one's enlightened nature and is present in every sentient being. The problem of religious practice thus becomes one of accessing and recognizing this deepest nature of mind. In different systems of Great Perfection, varying terms are used to describe this principle of dual mind-nature of mind. In texts of the Mind Section of the Great Perfection, the nature of mind is termed "mind of enlightenment" (byang-

chub-kyi sems, Skt. bodhicitta). The term used in rDo-rje zam-pa is "actual nature of mind-itself' (sems-nyid dngos-po'i gnas-lugs). The term sems-nyid is very common also in other Tibetan Buddhist traditions than the Great Perfection. The present section examines the portion of the basic text of the rDo-rje zam-pa that is concerned with the method of accessing the true nature of mind. This division of the basic text is termed "striking the great nail of the meaning of non-meditation" and is iii

comprised by lines 4-9: (4) Strike the great nail of the meaning of non-meditation. (5) Impart the instruction which discloses the meanings of signs. (6) [Since one's mind] does not abide in the state without clinging, (7) [As a remedy] impart the instruction on arresting the movement of energywinds. (8) [Since one] is not firm in [one's recognition of] mind-itself, [there is] great proliferation [of desires and clinging]. (9) [As a remedy] impart the instruction on great bliss [through manipulation of] , seminal essences. These statements are given in the form of instructions to the preceptor who is to guide the disciple. The text first identifies that which is to be understood as the "meaning of non-meditation", and the following lines specify the way in which this meaning is communicated to the disciple, namely by disclosing the meanings of [the four] signs

(brda). The commentary says,

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First, the brief statement of the meaning of non-meditation. As for ''nonmeditation", what is not to be meditated upon? In the actual reality of mind, there is nothing to be meditatively cultivated. In what way is there nothing to meditatively cultivate? The actual reality of mind is the truth endowed with the four characteristics of lacking union and separation, illumination and

i

, !

obscuration, coming and going, origination and cessation. It is not the obj ect of mind, attention, thought, or intellect. There is neither the object nor the subject of meditative cultivation, there is not even a single truth, which is made into an object of intellect and meditated upon. For this reason, it is non-meditation. 149 According to the above quote, non-meditation refers to awareness of the true nature of mind. Meditative cultivation is not appropriate in this context because this nature has always been present and does not need to be cultivated. Also, because the activity of meditation would involve operation of mistaken intellect, the ultimate truth would remain outside of its domain. At the level of the true nature of mind, there would be neither a subject nor object of meditation. The statement that there is nothing to be meditated upon is not uncommon in Tibetan Buddhism. It is found, for example, in the songs of the mahasiddhas, Indian saints to whom several Tibetan lineages trace their sources; one of them, Saraha, is actually quoted by Kun-bzang rdo-Ije in his commentary. ISO The Hevajra Tantra also states that "there is no meditator and no meditation".lSl Non-meditation is also the name of the final stage of fourfold practice of Mahfunudra in the bKa' -brgyud school. The formulation of the highest contemplative practice as non-meditation would, in itself, not be very controversial in the Tibetan Buddhist milieu. Kun-bzang rdo-Ije is careful to rule out possible nihilistic interpretations of non-meditation as not doing anything at all,

149

GC p. 198: dang po sgom du med pa 'i go ba mdor bstan pa lal sgom du med ces pa nil gang la sgom

du med nal sems nyid dngos po 'i gnas lugs de la bsgom du med de! de yang ji ltar du bsgom du med nal sems nyid dngos po 'i gnas lugs de ni dus gsum du 'du 'bral med pal gsal 'grib med pal 'gro fong med pal skye 'gags med pa 'i chos bzhi dang [dan pa 'i don de ni yid kyi yullami dran pa 'i yul laml bsam pa 'i yul laml blo 'i yuI du mi gnas pasl bsgom par bya ba'i rgyu 'am byed pa 'i mkhan po gcig mi 'dug pas don blo 'i yul du byas pa 'i sgom rgyu gcig med pas na sgom med dol I 150

GC p. 203: bram ze chen po sa ra ha pas gsungs pal Isgoms shig sgoms shig ma bsgom zhig Isgom

pa'i tshe na ci yang mi bsgom pal Ide ni rnal 'byor dam pa 'i lam zhes bshadl I ·151

HVT Lv.16 (Snellgrove 1976,pp. 16-17): niisti bhiivako na bhiivo 'sti; Tib. bsgom pa po med sgom

pa'angmed.

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II

but rather describes it as the middle way between conceptually constructed meditative cultivation and idle distraction: If there is meditative cultivation, this amounts to falling into the extreme of permanence; if there isn't, this is falling into the extreme of nihilism. [Here] is taught the middle way that is free from the extremes of holding onto existence and nonexistence, the straight path that does not go astray or enter the path of limitation and partiality, the non-dual union arising as one. In general, among [the followers] of Great Perfection there are many who teach the existence and absence of meditative cultivation as twO. 152 In this tradition of the Adamantine Bridge, if one said that there is something to be meditatively cultivated, [that would not be true because] since even the most profound or subtle conceptual extreme does not remain in [the perception of] truth, and there is not even an atom of something to be meditatively cultivated. If one said that there is nothing to be meditatively cultivated, [this is contradicted by the fact that] one does not remain an ordinary worldly person; rather, one does not get distracted from the state of the four signs for even a single instant. The absence of a focal object [of meditation] is the ultimate wisdom. Nondistraction is the ultimate method. When the absence of focus and nondistraction are applied simultaneously in one's being, this is the essential meaning of the non-dual union of wisdom and method 153 , the wisdom endowed with four characteristics, the unmistaken and unchanging realization of the truth without limitation and partiality: this is the ultimate extensive explanation of the meaning of "striking the great nail of non-meditation". 154

152

In the Medium Commentary, Kun-bzang rdo-rje specifies that those who who assert meditation are

followers of Nyang's tradition from the region of Khams; those who assert non-meditation are followers of the meditative tradition in [Central] Tibet; and those who assert the non-duality of meditation and nonmeditation are followers of the tradition ofrGyal-mo tsha-ba'i rong, i.e. Vairocana's tradition ofrDo-rje zam-pa. (MC pp. 432-433). 153

Discriminative wisdom (Tib. shes-rab, Skt. prajfia) and method (Tib. thabs, Skt. upaya) are the two

elements of the Mahayana path; their union is the necessary to achieve the state of Buddha. 154

GC p. 201-202: de yang sgom du yod na rtag pa 'i mthar lhung I med na chad pa 'i mthar lhung I yod

med du 'dzin pa 'i mtha' dang bral ba'i dbu mal gal sar 'khyog pa med pa 'i drang pol rgya chad phyogs

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Although the concept of non-meditation is in itself unproblematic and is found in other schools of Tibetan Buddhism, there are differences in how this notion is contextualized. It makes an important difference whether non-meditation is viewed as the resultant state

of a gradual path, or whether it is intended to be applied from the outset. It is often in the way that non-meditation and perception of the nature of mind is arrived at that differenc~s

between traditions become apparent. Characteristic to rDo-rje zam-pa is that

the state of non-meditation is introduced to the disciple from the beginning of spiritual practice. This sets it apart from the more conventional Tantric traditions of the new translation schools. Nevertheless, the methods used·for arriving at that state are based on, and discussed in terms of, practices of conventional Vajrayana. It is therefore necessary first to give a brief overview of the most important aspects of the Vajrayana path as a background for discussing the methods ofrDo-rje zam-pa. The systems of Vajrayana practice are numerous and there is always the risk of overgeneralization when attempting to summarize its essentials. However, at the most general level, the Tibetan tradition divides the Vajrayana practice into two stages, development (Skt. utpattikrama, Tib. bskyed-rim) and completion (Skt. sa1J1pannakrama, Tib, rdzogs-rim). This two-stage scheme applies to the so-called Anuttarayoga

(,Highest Yoga') class of Tantras, to which the main practices of Tibetan Buddhist schools belong. On the stage of development, the practitioner concentrates on visualization in order to transform the totality of his or her ordinary experience into a pure enlightened dimension. One meditatively and ritually identifies oneself with Buddha-figures, visualizing oneself in a divine mansion (maflrJala) with entourages of deities, reciting mantras etc. This is done in order to counteract the habitual tendencies of perceiving

lhung gi lam la mi 'jug stel gnyis med zung 'jug gcig tu 'char bar ston pa 'ollspyir rdzogs pa chen po la sgom yod dang bsgom [202] med gnyis su 'dod pa mang ba lasl rdo rje zam pa 'di'i lugs kyis sgom du yod byas na don blo'i mtha' zab cing phra ba tsam yang mi gnas pas sgom rgyu rdul tsam yang med dol Ibsgom du med byas na tha mal rang rgyud pa 'i phyal par yang rna song stel brda bzhi'i ngang las skad cig rna gcig kyang yengs su medl dmigs su med pa shes rab kyi mthar thug Iyengs su med pa thabs kyi mthar thug Imi dmigs pa dang rna yengs pa gnyis dus gcig fa rgyud la sbyor ba yin pas thabs shes rab gnyis su med par zung 'jug gi dgongs pa rang byung gi ye shes chos bzhi dang ldan pa rgya chad phyogs [hung med pa 'i don de mi 'chug mi 'gyur bar rtogs pa de ~i sgom med don gyi gzer chen gdab pa 'i go ba rgyas pa mthar thug par bstan pa '01 I

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oneself and the world as impure, which obscure one's innate enlightened essence. The symbolic enactment of enlightenment in meditation is imagined to clear away these obscurations and to create a cause for the future actualization of one's enlightened dimension. The stage of development also serves as a necessary preparation for the second stage, the stage of completion. On this stage, the actualization of the enlightened state is completed. One engages in various complex yogic techniques of breathing, postures, bodily movements, sexual yoga etc, to manipulate energy-winds and seminal essences in the subtle psychic body characterized by networks of invisible channels. Since such energies are considered to be closely related with one's psyche, yogic techniques are utilized to induce specific states of consciousness. The various systems of Vajrayana practice differ in exactly what kinds of practices are emphasized on this stage. One common distinction is that of systems of practice called the "father" and "mother" Tantras. The father Tantras emphasize the manipulation of energy winds (Tib. riung, Skt. pra1J,a), which causes ordinary coarse states of consciousness to subside, allowing access to the subtlest state of awareness. The system of the Guhyasamajatantra is commonly cited as an example of the father class. 155 The mother Tantras, traditionally exemplified 156 by Cakrasarrzvaratantra, emphasize practices related to the seminal essences (Tib. thig-Ie, Skt. hindu), which induce states of intense blissful sensation. The necessary prerequisite for the practice of the two stages is the rite of initiation (Skt. abhi$eka, Tib. dbang), by which the teacher authorizes the disciple to engage in Tantric

practices. The first initiation is commonly called vase initiation (Skt. kalasabhi$eka, Tib. bum-dbang) and authorizes the practice of the development stage. The three higher initiations -

secret initiation (Skt. guhyabhi$eka, Tib. gsang-dbang), discriminative

awareness-wisdom initiation (Skt. prajfiajfianabhi$eka, Tib. shes-rab ye-shes-kyi dbang), and word initiation (Tib. tshig-dbang) -

each authorize the disciple to practice

specific aspects of the completion stage. The practice of the energy winds, for example, is connected to the second initiation, while the practices related to development of bliss belong to the third.

155

rDo-grub 'jigs-med 'phrin-las 'od-zer, Yon-tan rin-po-che'i mdzod-kyi sgo-lcags 'byed-byed bsdus-

'grel rgya-mtsho 'i chu-thigs rin-chen Zde-mig, p. 511. 156

Ibid.

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The practice in Vajrayana is strictly sequential: the disciple must first receive the initiation, then practice development stage, and only after attaining a certain level of proficiency in that, one is qualified to engage in the completion stage. Applying specific Tantric practices outside their proper context has been a cause of controversies and debates in Tibet. 157 The Great Perfection also has, while often rejecting (at least rhetorically) the need for elaborate visualization practice, freely made use of completion stage techniques. As will be seen below, the central practice of the rDo-Ije zam-pa also involves creative redefinition of Tantric completion stage practices. Introducing non-meditation

The distinctive aspect of rDo-Ije zam-pa is its special method for accessing mind-itself. As the basic text says, it should be introduced by "disclosing the meanings of signs" (line 5). According to the commentary, this refers to experiencing what are called the four essential signs (gnad-kyi brda bzhi), at a specific moment termed the sign of time (dus-kyi brda).158

The four essential signs are the experiences of non-conceptuality (mi-rtog-pa), clarity (gsal-ba), bliss (bde-ba) and the inseparability (dbyer mi-phyed-pa) of the first three as

the fourth. The simple techniques used to induce these are described by Kun-bzang rdoIje as follows: The essential sign of clarity refers to not blocking the senses and arises from not closing one's eyes. When the movement of thoughts is interrupted and no intellectual concepts arise, this is the sign of non-conceptuality, the imperturbability of the senses, which arises from not moving the eyes.

157

A well-known example is Sa-skya Pal)<;lita's (1182-1251) criticism of what he perceived as mistaken

practices of his. contemporaries. In numerous instances, he criticizes such practices as practicing Vajrayana without having properly received initiation, engaging in completion stage practices (including the Great Perfection) outside the two-stage paradigm. See e.g. Rhoton (2002) and Jackson (1994). 158

The sign of time refers to a moment in which energy-winds in the body are in a favorable state for the

practice of the four essential signs. Kun-bzang rdo-Ije's commentaries state that this moment is explained in more detail during the rite. of initiation and that it is not appropriate to discuss them outside of that context (MCpp. 430-431).

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When there is bliss without feeling the existence of body or mind and one does not apprehend the

t~ought,

"Bliss," this is the essential sign of bliss: it arises

from drawing in the stomach towards the spine and taking hold of the lower wind-energy just by mental [effort], precisely raising it upwards (? tsen-gyis

theg-pa) [using] body and mind. When the three, clarity, non-conceptuality and bliss, different in words but essentially inseparable, simultaneously manifest in one's experience, this is the

essential sign of inseparability, which arises from letting the tip of the tongue not rest anywhere [on the palate or teeth]. At the time of inseparability, not even the most profound or subtle conceptual or verbal extreme of "separability" or "inseparability" remains: this is the essential point of mind-itself, which cannot be thought of or expressed in words but arises from settling naturally. 159 The way in which these experiences constitute "signs" is, according to the commentary, by indicating similarity through example. 160 The experiences point to or illuminate a referent, but are not themselves something that one should cling to: First, as for the understanding of "sign", it is indication by means of example. For example, just as a child sees the moon relying on a finger, or the riches of a treasury are arrived at relying on a lamp, in the same way, relying on signs [indicated by] the Guru one is made to realize the truth, the actual meaning of mind-itself, endowed with four characteristics, the essence of non-meditation.

159

MC pp. 450-451: gsal ba gnad kyi brda' ni dbang po 'i sgo rna bkag pal mig rna btsum pa las byung

ba'01 Iyid kyi 'gyu ba chad nas blo 'i rtog pa ci yang mi skye ba de! mi rtog pa gnad kyi brda'i dbang po 'i sgo rna g.yos pal mig rna 'gul ba las byung ba 'ol/lus sems yod du mi tshor ba'i bde ba la bde ba '0 snyam pa'i 'dzin pa med pa de! bde ba gnad kyi brda' lte ba sgal tshigs la bear bal 'og rlung yid tsam zin pas Ius sems yang tsen gyis theg pa las byung ba yin nol Ide yang gsal ba mi rtog pa bde ba gsuml tshig la tha dad kyang don la ngo bo dbyer mi phyed pa gcig rgyud la shar ba del dbyer mi phyed pa gnad kyi brda' lce'i rtse mo gang la yang rna [451] brten pa las byung ba 'olldbyer mi phyed pa'i dus na dbyer phyed bya ba 'ami mi phyed bya ba'i mtha' 'am tshig gi mtha' zab cing phra ba tsam yang mi gnas pa de sems nyid kyi gnad don du rna bsaml tshigs su rna brjod pa 'i ngang gis bzhag pa las byung ba '01 I 160

MCp. 431: 'dra ba dpes mtshonpa'o.

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! '

But if one does not cognize the momentary awareness of the time of seeing the meaning of signs, truth is obscured by attachment and clinging to sign itself. 161 A short instruction text by 'O-lajo-sras connects specific aspects of the nature of mind to the essential signs, relating the sign of clarity to the inherent clarity of mind-itself, the sign of non-conceptuality to emptiness, etc. 162 However, the role of the essential signs goes beyond mere symbolic significance, but also has directly transformative value. The way that the signs function in these roles is somewhat complex, and is discussed under the following section of the basic text (lines 6-9) -

instructions on controlling the

movement of the energy-winds in order to stop discursive thought, and inducing blissful sensations in order to counteract desires and clinging. The signs and the yoga ofwinds

According to the commentary, the instruction on controlling energy-winds summarizes the essence of the father Tantra class (pha_rgyud).163 In this Tantric system, the manipulation of winds is emphasized. It does not mean that other types of practice are absent there, but the emphasis is on wind yoga. On the subtle level, the human body is considered to consist of a multitude. of channels . (Skt. nadi, Tib. rtsa) through which the wind-energies course. The winds are closely connected to consciousness; the winds are compared to blind horses, which carry on them crippled riders, awarenesses. 164 The function of the consciousnesses, which include sense perception as well as thought movement, is dependent on the movement of the winds, and can be affected by manipUlation of the winds. The winds are described as being of five main types: 1) vitalizing (srog- 'dzin) wind related to respiration, 2) pervasive (khyab-byed) wind related to physical movement of the body; 3) upward-moving (gyen-du rgyu-ba) related to speech and swallowing; 4)

161

GC p. 204: dang po brda'i go ba· nil dpes mtshon pa yin pas dper na mdzub mo la brten nas byis pas

zla ba mthong ba 'am! me sgron la brten nas mdzod kyi ka cha Ion pa bzhin du bla ma'i brda la brten nas don sems nyid dngos po 'i gnas lugs chos bzhi dang ldan pa sgom du med pa 'i don de rtogs par byed pa '01 de yang brda don mthong ba'i dus kyi shes pa skad cig ma de ma rig par brda de nyid la chags shing 'khris na don bsgrib bol/ 162

rDzogs pa chen po klong sde'i snyan brgyud rin po che rdo rje zam pa'i sgom khrid kyi lag len,

gDams ngag mdzod vol. 1, p. 410. 163

GCp. 210.

164

GCp. 212.

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downward-voiding (thur-du sel-ba) related to excretion and reproductive functions; and 5) fire-accompanying (me-dang mnyam-du gnas-pa), related to digestion. 165 Among the channels, the most important are three channels that run parallel to the spine, from the base of the spine up to the level of forehead. Through various methods, the coarse winds are led away from the side channels and into the central channel, where there are made to remain and dissipate. This brings about the cessation of the coarse minds dependent on those winds, which gives the practitioner access to more subtle levels of awareness. 166 Kun-bzang rdo-Ije divides the winds into two types, the winds of the physical body (bem-po'i rlung) and the wind of awareness (rig-pa'i rlung). The winds of the physical body are the five enumerated above: they are related to various functions of the physical body, are dependent on material elements, and perish together with the body at death. Kun-bzang rdo-Ije states that controlling these winds may have the potential of inducing mental states of deep absorption, but through them one cannot achieve instantaneous realization and become enlightened in a single lifetime. 167 The wind of awareness, on the other hand, is mental. Specifically, it is the wind connected to the basis-consciousness (Skt. alayavijiiiina, Tib. kun-gzhi'i mam-par shespa).168 Basis-consciousness is a concept developed by the Indian Yogiicara school. Y ogiiciira expanded the concept of mind or consciousness: to the five sensory consciousnesses and mental consciousness were added two new types of consciousness, basis-consciousness and afflicted mind (Skt. kli$tamanas, Tib. nyon-mongs-pa-can-gyi yid). Afflicted mind is the individual's sense of personal self. 169 The basisconsciousness was introduced as a way to account for continuity in the processes of causation and retribution of actions according to their moral value, as well as defilement and purification. It has the function of storing habitual tendencies (Skt. viis an ii, Tib.

165

GCp. 212-214.

166

Channels, winds, and the Guhyasamiija system of practice based on wind yoga are described in Cozort

(1986); also, Wayman (1977). 167

bem po 'i rlung de tsho bzung yang I ting nge 'dzin rgyud la skye ba'i lam byed nus pa yod kyang I

skad cig ma 'i don rtogs nas tshe gcig gis sangs rgya ba 'i rlung de min pasl 168

GC p. 215: rig pa 'i rlung la gcig las med del gcig po de gang yin na kun gzhi'i rnam par shes pa'!

rang rlung bya ba gcig po de yin nol I 169

The development of the concept of afflicted mind is discussed in Schmidthausen (1987), pp. 146-152.

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bag-chags), or "seeds" (Skt. bfja, Tib. sa-bon), which are impressed upon the consciousness when one perfonns actions. These seeds later "ripen" into results, painful or pleasant states, according to the quality of the past actions. 170 The categories of basis-consciousness and afflictive mind were employed in various Vajrayana traditions, but there are different fonnulations of

these concepts. For

example, various theories involving basis-of-all (kun-gzhi) and basis-consciousness (kun-gzhi'i rnam-shes) are used in the Tantric systems of the Tibetan Sa-skya and Karma bKa' -brgyud schools, while the dGe-Iugs school rejects the existence of basisconsciousness altogether and does not make use of the concept in their theory of Tantra. 171 The system of the rDo-rje zam-pa, as described in Kun-bzang rdo-rje's commentaries, presupposes a theory of the basis-consciousness, but it is not fully elaborated there. Whether the theory was imported as a whole from another Vajrayana system, or was an original innovation, is a question that would require more detailed comparative study than is possible to undertake here. Below, the basis-consciousness in the rDo-rje zam-pa is discussed only at the general level as presented in Kun-bzang rdorje's commentaries, in relation to the winds and the practice of the Four Signs. Unlike the winds of the physical body, there is only one kind of awareness-wind, but it can manifest in different aspects: as afflicted wind (kun-nas nyon-mongs-pa'i rlung) when under the influence of nescience or error; or purified wind (rnam-par byang-ba'i rlung) when under the influence of awareness and realization; 172 in the latter aspect it is also called wisdom wind (ye-shes-kyi rlung). It is the same way with the basisconsciousness: the unchanging basis-of-all (kun-gzhi), i.e. the ultimate reality, is the basis of both cyclic existence and nlrvfu;la, the state of liberation; but consciousness can manifest in different aspects, afflicted or purified, within that same

underlying

reality. 173 In its afflicted state, awareness-wind has three further aspects:

170

The term is sometimes translated as "store-consciousness" because it is the place' where there

impressions, or seeds, are stored. 171

Wayman 1977, p. 203.

172

GC p. 216: ma rig cing 'khrul pa 'i rkyen gyis kun nas nyon mongs pa 'i rlung du shari rig cing rtogs

pa'i dbang gis rnam par byang ba 'i rlung du shar ba '01 173

This underlying reality, 'basis~of-all' (kun-gzhi), according to Kun-bzang rdo-rje, is not a positive

phenomenon but is not established as ultimately real (GC p. 216).

74

The first is connected with the part of the basis consciousness that stores seeds, and in particular the seeds of ignorance, which is the basis of all error; The second aspect is the wind that moves the afflicted mind and is connected with discursive concepts, in particular the mistaken concept of anger and its seeds; The third aspect is the container of habitual propensities, especially those of desire; it is also related to the experience of suffering. 174 Their counterparts, the corresponding aspects of purified wind of awareness, are also three: purified clarity (gsal-ba rnam-par byang-ba), which

IS

self-clarity and self-

awareness,175 devoid of ignorance; purified non-conceptuality (mi-rtog-pa rnam-par byang-ba), devoid of intellectual concepts and in particular concepts of anger; and purified bliss (bde-ba rnam-par byang-ba), in which one does not feel body and mind to be present, and which is devoid of all suffering. 176 The aim of spiritual practice, making one's true nature manifest in one's experience, is thus equivalent to transforming (gnas- 'gyur) the impure, or afflicted, aspects of the awareness-wind into their purified counterparts. The method through which this is

174

From the brief description in MG, the precise significance of several technical terms and their relation

to each other (e.g. how is anger associated with specifically the afflicted mind and habits to desire and suffering?) remain unclear to me. MG pp. 450-451: dang po sa [450] bon cha'i kun gzhi rna rig pa 'i sa bon Zal 'khruZ pa kun gyi gzhi gti mug gi sa bon cha'i rlung dang gcig I nyon mongs pa can gyi yid 'gyu byed kyi rlung dang I dran rtog gi yid log par rtog pa zhe sdang gi sa bon cha'i rlung dang gnyisl bag chags sogs byed kyi rlung nil 'dod pa 'i yid bag tsam la chags pa 'i rten byas nasi sdug bsngal la sogs pa 'i snod byed pasl 'dod chags kyi sa bon cha 'i rlung dang gsum mol I 175

Self-awareness (rang-rig) means that the truth of Reality, essentially nothing whatsoever yet endowed

with unapprehendable clarity, is cognized (rig) to be the nature of one's own mind; self-clarity (ranggsa!) means that that clarity of Reality is the clarity of one's own mind (GGp. 219: don chos nyid ci yang rna yin pa 'i gnas lugs gsal ba ngos bzung med pa de rang gi sems nyid du rig Isems su gsal ba) 176

MG pp. 442-443: rnam par byang ba mya ngan las 'das pa ye shes kyi rlung la yang gsum stel don de

nyid rig cing gsal basi rna rig pa 'i snang ba med cing I gsal ba rnam par byang ba 'ol/blo 'i rtog pa med cing mi rtog pa des nyon mongs pa zhe sdang gi rnam par rtog pa de med cing byang bas nal mi rtog pa rnam par byang ba '01 /lus sems yod du mi tshor zhing sdug [443] bsngal gang yang mi gnas pa del bde ba rnam par byang ba '01 I

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effected is the Four Signs. Their efficacy is based on a particular characteristic of the yogic physiology, namely that during the course of the circulation of winds in the body, the pure aspect of the awareness-wind, the wisdom wind (ye-shes-kyi rlung), regularly becomes active for an instant. 177 At that moment, it is possible to recognize it or, in the terminology ofrDo-rje zam-pa, use the moment as the "the sign oftime" (dus-kyi brda). The way to recognize the wisdom wind is to apply the Four Signs at that moment. The essential sign of clarity, induced by open eyes and unblocked senses, is analogous to the first aspect of the wisdom-wind, purified clarity and thereby enables recognition of it. By means of the sign of clarity, the aspect of basis-consciousness that stores the seeds of ignorance is transformed into purified clarity and manifests as self-clarity and selfawareness. 178 In the same way, the essential sign of non-conceptuality, induced by immobility of the eyes, is analogous to the aspect of purified non-conceptuality. Engaging in it purifies the respective impure aspect, afflictive mind, making it manifest as non-conceptual Reality.179 The terms used to describe the function of the essential signs are 'identification' (ngos-bzung) of the wisdom wind, and 'transformation' (gnas'gyur) of affliction to purity. 180

The first two signs, clarity and non-conceptuality, are said to be the essence of the instructions of the father Tantras. They appear, however, much simpler than the practices used in these Tantrasto cause the winds to enter the central channe1. 181 The signs do not require intense meditative concentration or strenuous physical exercises, but involve relatively little effort. What they do have in common with the father Tantra practices is that they are based on manipulation of winds, and that they stop the conceptual mind. Whether the techniques of the signs are directly derived from similar methods in some father Tantra systems, or whether they are the result of

177

GCp. 217.

178 MC

p. 443: kun gzhi nyon mongs pa 'i rlung I sa bon cha'i kun gzhi 'i gti mug gi cha de! gsal ba gnad

kyi brdas mam par byang nasi rig cing rang gsal du 'char ba '01 I 179

Ibid.: nyon mongs pa can gyi yid kyi rlung gi cha de mi rtog pa gnad kyi brdas mam par byang nasi

mi rtog pa chos nyid du 'char ba '01 I 180

'Transformation of the basis' (Skt. li§rayaparivT(ti) is an important concept already in the Indian

Yogacara theories. 181

Cozort 1987, pp. 68-78.

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experimentation based on Tantric principles, it not known.182 Various similar methods involving the gazes are found in other traditions of the Great Perfection. When discussing the practice of fixation of the gaze to induce the sign of non-conceptuality, Kun-bzang rdo-rje cites the verse, The gaze without closing the eyes is called the 'Lion's Gaze', and [makes one] superior to other yoginS. 183 The verse is here attributed to the A-ro tradition of the Great Perfection (a text or collection of texts called A-ro'i rdzogs-pa chen_po).184 With only slight modification, the same verse is also quoted in a Bon Great Perfection text from the tradition A -khrid, where it is attributed to 'Od-zer dpag_med. 185 However, I am unaware of other Great Perfection traditions apart from rDo-rje zam-pa in which the gazes are associated with father Tantras or the concept of transformation (gnas- 'gyur). Signs and the yoga of seminal essences

Clarity and non-conceptuality, the first two signs which were correlated with winds, purify two of the three aspects of awareness-wind. The remaining aspect that needs to be transformed is the wind associated with seeds of desire, and also suffering. The next lines (8-9) of the text that prescribe developing blissful sensations are related to purifying this third aspect. According to the commentaries, this is the function of the third and fourth essential signs, respectively bliss and inseparability. These signs are said to be the essence of the mother Tantras. These Tantras emphasize manipulating elements of the subtle psychic body called seminal essences (Skt. bindu, Tib. thig-Ie). These represent the pure essences of male and female essential fluids and are believed

182

Kun-bzang rdo-rje cites tantras of the new schools (such as the Kalacakra etc) as authoritative sources

(lung) to support the authenticity of the practice of the gaze, but these don't seem to have been actual sources for these practices. E.g. a quotation is given from the Mafijusrfnamasal!lgfti, "The single eye of

wisdom is unstained" (GC p. 235: ye shes mig gcig dri rna med). 183

GC pp. 235-236: a ro'i rdzogs pa chen po lasl mig rna btsum pa 'i lta stangs nillseng ge'i lta stangs

zhes bya stellmal 'byor gzhan las khyad par 'phagsl I 184

The tradition of A-ro originates with the eleventh-century teacher A-ro ye-shes 'byung-gnas. It was

also knoWn as the Kharns tradition (Khams lugs) and is said to belong to the Mind Section of Great Perfection (Karmay 1988, pp. 126-127). 185

Bru-sgom rGyal-ba g.yung-drung (1996), p. 89: 'od zer dpag med kyi gsung ltar mig rna btsums pa 'i

mal 'byor del mal 'byor kun las khyad du (par) 'phagsl seng ge Ita stangs zhes su spyod ces pasl

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to reside everywhere along the network of channels, but especially concentrated in the

I·

top of the head and the solar plexus. 186 ill Tantric practice, yogic exercises, breathing and concentration is used to move the seminal essences through the channels to specific psychic centers, with the aim of inducing intensely blissful awareness. Kun-bzang rdo-rje gives a description of the process of generating bliss in the context of Vajrayana practice, and gives his assessment: . As for imparting the instruction on bliss and seminal essences, there are two: seminal essences of contaminated bliss abiding in the body, and seminal essences of uncontaminated bliss abiding in the mind. As for the contaminated seminal essences that abide in the body, one uses one's own body as the method~187 makes the winds serviceable, acquires a discriminative-awareness [consort]/88 and makes the channels serviceable. On that as the basis, at the time of the third initiation- that of discriminative awareness[-wisdom]- the meaning of the Great Symbol (Skt. mahiimudrii) is indicated as non-dual bliss. However, this [bliss] based on another's body is a bodily tangible: 189 it is conditioned and perishes in adverse conditions, and thus is a relative truth. It is not the bliss that enables one to instantly realize Truth and become a Buddha in a single lifetime. As an example,190 it is unable [to indicate] the meaning. l9l

186

Cozort 1987, p. 72.

187

"Using one's own body as the method" refers to techniques of generating bliss, such as generation of

psychic heat (Skt. carpjalr, Tib. gtum-mo), in which the yogin does not make use of a sexual consort (Germano 1994, p. 309): 188

"Discriminative awareness" (Skt. prajiifi, Tib. shes-rab) is the term used for the consort for sexual

yoga, which is used to induce bliss. 189

I.e., a mere sensory experience.

190

The third initiation creates an "example wisdom" (dpe'i ye-shes) in the disciple, which is a facsimile

of the "actual wisdom" (don-gyi ye-shes), arrived at in the fourth initiation. 191

Me pp. 445-446: de yang bde ba thig le'i man ngag sbyin pa la gnyis tel zag pa dang bcas pa Ius la

gnas pa;i bde ba'i thig Ie dang I zag pa med pa yid la gnas pa 'i bde ba'i thig Ie'01 Ide yang zag pa dang bcas pa Ius la gnas pa 'i thig Ie la'ang I rang Ius thabs dang ldan pal rlung las su rung ba dang I gzhan Ius shes rab dang ldan pal rtsa las su rung ba la brten nasi dbang gsum' pa shes rab kyi dus sui gnyis su med pa 'i bde ba la phyag rgya chen po 'i don mtshon par byed pa yin tel de yang gzhan Ius la brten pa Ius

78

. ,. i'

!,

Kun-bzang rdo-rje here criticizes the usual Tantric yoga of seminal essences of the impure nature of these practices. The reason for their inferiority is their contaminated nature; this does not mean that he deems practices such as sexual yoga impure because they are immoral, but because the experiences they produce are too close to coarse physical and sensory experience. Since these experiences, although blissful, are conditioned, perishable and liable to change, they do not share crucial qualities of the ultimate nature of mind, which is unconditioned and immutable. Such experiences are not therefore valuable in indicating one's actual ultimate nature. Instead, one should work with seminal essences of the mind: Therefore, the uncontaminated bliss that abides in mind is taught here. If one asks whether it is at all possible to take hold of the insubstantial bliss that abides in the mind, it is possible. How is it taken hold of? It is taught that it is taken hold of by means 'of signs. Which signs? The essential sign of bliss and the essential sign of inseparability transform the container of habitual propensities 192 etc, [which is] suffering, and indicate uncontaminated bliss and the truth of Reality as inseparable. 193 The last two signs complete the purification of the awareness-wind, transforming the third afflicted aspect of suffering into an aspect of bliss. Although the essential signs are described in a sequential manner, all four are engaged in simultaneously, thus unifying the essential points of both father and mother Tantras. 194

kyi reg byal 'dus byas rkyen gyis 'jig pa kun rdzob kyi bden pa yin tel skad cig [446] mas don rtogs nas tshe gcig gis sangs rgya ba 'i bde ba ma yin pas dpe don du mi btub pasl 192

The commentaries describe the third aspect of the afflicted awareness-wind as the "container of

habitual propensities and so on" (bag-chags sogs-kyi snod). It is not specified what else (sogs) other than habits it contains, and whether and how the habits are different from "seeds" (sa-ban). 193

GC p. 222: de bas na 'dir zag pa med pa 'i bde ba yid la gnas pa de 'dzin par 'dad del yid la gnas pa

dngas med kyi bde ba de bzung du cang btub pa ma byas na bzung du btub stel de yangji ltar du 'dzin na brdas 'dzin par 'dad dal Ibrda gang gis 'dzin na bde ba gnad kyi brda dang I dbyer mi phyed pa gnad kyi brda gnyis kyis bag chags sags pa 'i snad sdug bsngal de gnas bsgyur nas zag pa med pa 'i bde ba dang don chos nyid dbyer mi phyed par stan pa '01 I 194

GC p. 223: de 'a"tlg g.ya 'dzin rlung gi man ngag dang I Ibde ba thig Ie 'j man ngag gnyis bshad pa 'i

dus na tshig snga phyi byung yang I brdas rgyud la sbyar nas dan nga sprad de nyams su len pa 'i dus s~ gcig tu bya 'al I

79

Both pairs of signs are explained as encompassing the essence of the respective bodyoriented yogas of winds and seminal essences. Signs are described as superior to the latter by virtue of their being of mental, rather than physical, nature. The Vajrayana practices are said to have some provisional benefit, but are rejected as directly valuable in inducing realization in favor of the much simpler practice of the four signs. Since awareness-winds and seminal essences of the mind are described as mental phenomena, the process of accessing them appears equivalent to recognizing the nature of the mind, expressed in terms based on the Tantric view of the body. Connections with the body still remain, since the signs themselves are also based on physical practices, but these are very simple and effortless compared to the Tantric completion stage practices. A similar move away from the manipulation of physical elements of the body is found in the writings of Klong-chen rab- 'byams in the context of Seminal Heart (sNying-thig), the practice of the Instruction Section of Great Perfection. He describes the ideal contemplative path as based on the wisdom-wind, which he insists is purely mental: In brief, "gnostic winds" is just a label applied to Compassionate Expression's essential awareness-since it is present with the indivisible triune identity of essence, nature and Compassionate Expression, it is termed "primordial (ye) cognition (shes) (the literal rendering of "gnostic"). It is termed "wind" (rlung) in that its mere stirring and mere aware-ing share concordant qualities with wind. [ ... ] The "channel/winds" [praxis and theory] of lower spiritual vehicles are ignorant of this, such that they view the non-elaborated essence of the moving winds as the gnostic winds. Having thus seized hold of them, they insert the coarse winds from the right and left [channels] into the central channel. In this way bringing about [sensations of] "clarity" through the right channel's winds, "bliss" through the left channel's winds, and "non-conceptuality" through the central channel's winds, the winds remain in the central channel with these triune [sensations of] bliss, clarity and non-conceptuality, such that [visions of] seminal nuclei and rainbow light emerge. Furthermore, this is [believed] to be the sign of taking hold of the [body's] five elemental energy-winds [fire, earth, water, wind and space]. 'This is, however, a quite distorted view: [ ... ] As for attaining stability upon taking hold of these [winds], though they claim they have taken hold of the

80

gnostic winds, actually they are not cognizant or aware of even an iota of their true dimension, except for having simply heard the name "gnostic winds". 195 As in rDo-rje zam-pa, the traditions of the Instruction Section relegated Vajrayana-style forceful manipulation of the winds and essences to an inferior level,196 while the main practices involve simpler ("effortless", rtsol-bral) techniques. This is a shared characteristic between rDo-rje zam-pa and Instruction Section, while the actual practices (such as "leapover", thod-rgal) of the latter are substantially different from the Four Signs. It should be noted that although Kun-bzang rdo-rje sees the tradition ofrDo-rje zam-pa

as belonging to the translation of old translations (rNying-ma), it nevertheless presents the theory of the Four Signs in terms of father and mother Tantras, categories which originate from the new translation schools. The old translations speak of the categories ofMahayoga and Anuyoga, which are often described by later authors as parallel to the father and mother Tantras, respectively.197 By choosing to state the theory of rDo-rje zam-pa in terms of the newer schools, Kun-bzang rdo-rje attempts to reach out to the followers of the new translation traditions, demonstrating its validity (and superiority) with respect to newer Tantric systems. The use of Tantric terminology may give to the corpus of rDo-rje zam-pa an appearance of being "entirely Tantric",198 but it is important to note that it departs in significant ways from conventional Tantric practice. One example is the rejection of the main practices of the completion stage (rdzogs-rim) as coarse and physical, and instead proposing alternative, simplified methods, claimed to be closer to mind than body. Also, the practices of the four signs are discussed in the commentaries without any reference to the stage of development (bskyed-rim), on which one visualizes forms of enlightened deities and their divine dimensions. Kun-bzang rdo-rje's commentaries also discuss Tantric initiation (dbang) in relation with the four essential signs. Initiation is explained in the commentary to line 17 of the

195

Translation from Germano 1994, p. 317. Note thatye-shes-kyi rlung, translated as 'wisdom wind' in

this study, is here rendered as 'gnostic wind'. 196

In the Instruction Section, conventional Tantric methods such as "psychic heat" (gtum-mo) were still

used, but only as secondary practices (Germano 1994, p. 313). 197

Among others, this association is made Klong-chen rab-'byams in his Grub-mtha mdzod (Germano

1994, p. 249). 198

Karmay 1988, p. 209.

81

basic text: "Since the initiations are naturally complete, there is no dependence on meditation, ritual or virtuous activities." He describes the essential elements of Vajrayana initiation and states that the most important of them is the experience (nyams myong) that the rite aims to engender in the disciple. Experience, he argues, constitutes

the essential meaning of the initiation, and as such, is present also in the four signs. He begins with the first of the four stages of initiation, initiation of the vase: Intended for those with inferior abilities is the outer initiation of the vase. One relies on the marzcJala made of colored powders. The substance [used] for initiation is the "victorious vase". The place where initiation is conferred is the head of the physical body.199 The obscuration purified is the three obscurations of the body. The instruction is that of the path of development stage, indicating the body of the deity as illusion-like. The experience is the lamp-like experience ofthe awareness of all phenomena as one's own mind, and their clarity as that of one's own mind. The authority [conferred] is to practice the path of development stage and to listen to teachings. The necessity is that of reversing attachment to one's ordinary body. The result is the emanation-dimension (Skt. nirmarzaktiya, Tib. sprul-pa'i sku) [of enlightenment]. As the commitment, one should guard against bodily [negativities] such as taking what is not given, etc. If the experience of self-awareness and self-clarityOO does not arise, then although the rite of the initiation is complete, its meaning is incomplete and therefore the initiation remains incomplete. When the meaning becomes manifest in one's mind as self-awareness and self-clarity, then the rite as well as meaning will be complete, and the initiation has been bestowed and obtained. From the point of view of this instruction, from among the four signs, [if one engages in the first,] resting without blocking the sense-doors, the experience of awareness [of phenomena as] one's own [mind] and clarity [of the perception of phenomena as the clarity of] one's own [mind]. Although the rite of the vase initiation is not complete in this, the meaning is naturally complete/0 1

199

This refers to touching the head vith the ritual vase.

200

On "self-clarity" (rang-gsa!) and "self-awareness" (rang-rig), see p. 75 n. 175.

201

GC pp. 286-287: dbang pa tha rna la dgangs nas phyi bum pa 'i dbang bskurl dkyil 'khor rduf tshan fa

brten nasi bskur ba 'i rdzas rnarn par rgyal ba'i bum pal bskur ba 'i gnas Ius kyi spyi bar bskurl sgrib pa

82

In the similar way, he discusses in turn each of the three higher initiations. The experience that constitutes the essential meaning of the second, secret initiation, is that of non-dual bliss and emptiness (gnyis-med bde-ba). The same meaning is arrived at using the third essential sign of drawing upward the lower wind. 202 The characteristic experience of the third, discriminative awareness-wisdom initiation is that of nonconceptual Reality (mi-rtog-pa'i chos-nyid), corresponding to the second essential sign of non-conceptuality produced by unmoving eyes. At the time of the fourth initiation, one should cognize truth in which not even the most profound or subtle conceptual or verbal extreme remains. The same is achieved by means of the fourth sign. In this way, the four signs contain the essence of the four initiations. This, however, does not mean that followers of the rDo-rje zam-pa tradition rejected the need for initiatory rites or practices of deity yoga. There was a rite of initiation called "the Guru's blessing of the way of meditation" (sgom-tshul bla-ma'i byin-rlabs). Judging from the extant texts,203 this rite was in fact in the form of the four Vajrayana initiations related to a deity, mNgon-rdzogs rgyal-po. There are also a number of ritual texts related to visualization of deities (sadhanas and mafl4ala rituals) in the rDo-rje zam-pa collection. Clearly, deity visualization was practiced despite the all-inc1usivity and superiority of the four signs. Nevertheless, it seems significant that generation stage is not given any role in the basic text and commentaries. 204 Although deity visualization

Ius kyi sgrib pagsum dag Igdams ngag lam bskyed rim Iha 'i sku sgyu rna Ita bu stonl nyams su myong ba chos thams cad rang gi sems su rig cing rang gi sems su gsal ba mar me Ita bu nyams su myong I dbang ba lam bskyed pa 'i rim pa dang chos mnyan pa la dbang I dgos pa tha mal gyi Ius kyi zhen pa ldog pa 'i dgos pa yodl 'bras bu sprul pa 'i sku thobl dam tshig tu Ius kyi sgo nas rna byin par len pa la sogs [287] pa bsrung ba'ol Irang rig rang gsal gyi nyams myong rna shar na dbang gi cho ga rdzogs kyang don rna rdzogs pa yin tel dbang bskur yang rna rdzogs pa 'olldon rang rig rang gsal du rgyud la shar na dbang gi cho ga yang rdzogs la don kyang rdzogs pa yin paslldbang bskur yang bskur la thob kyang thob pa '01 Igdams ngag 'di'i dbang du byas na brda bzhi las dbang po 'i sgo rna bkag par bzhag pas rang du rig cing rang du gsal ba'i nyams gcig 'char tel de ni phyi bum pa 'i dbang gi cho ga rna rdzogs kyang don ngang gis rdzogs pa '01 I 202

There appears to be an inconsistency in Kun-bzang rdo-rje's commentary here, as in another section he

associates the practice of bliss with the third initiation rather than second. 203

sGom~tshuI bla-ma 'i byin-rlabs rgyas-pa, 'bring-po, bsdus-pa, respectively NyKG vol. 19, pp. 28- 51,

51-63,63-69. 204

It is possible that the deity rnNgon-rdzogs rgyal-po was not originally an integral part ofrDo-rje zam-

pa. Colophons to some of its rituals state as their author a certain Avadhlltipa, who is not listed among the

83

was not excluded from actual practice, its importance was thereby diminished and its relative position shifted from the center to periphery, One could speculate that the transmission of initiation in connection with a specific deity may have provided the necessary format or vehicle to the continuity of the lineage,205 Given the need to prove authenticity of the teachings and unbroken transmission, the teachers of the lineage could not afford to dispense with initiation, the standard device of transmission in the Vajrayana-dominated environment. 3.4. rDo-rje zam-pa and the Three Sections

One of the most important questions with regard to the Space Section and in particular to the rDo-rje zam-pa concerns its position within the Three Sections of the Great Perfection (rDzogs-chen sde-gsum) and especially its relation to the Instruction Section. To analyze the possible influence of various Space Section materials in the historical development of the Instruction Section would require detailed comparative work, utilizing extensive textual material from both classes of texts. Although it is not possible to undertake such a study here, I shall briefly summarize below some broader parallels and divergences between the Space and Instruction Sections. The Three Sections (sde gsum) in texts o/the rDo-rje zam-pa

In general, the presentation of the Great Perfection in the texts of the rDo-rje zam-pa does not utilize the tripartite classification of Mind, Space and Instruction Sections, I have not found instances of the term Instruction Section (man-ngag-sde) in Kun-bzang rdo-rje's commentaries or elsewhere in the collection. The term sems-phyogs, 'Mind Orientation', is used in the context of narrating the history of teachings received by Vairocana,206 but it is not used to distinguish one class of Great Perfection teachings from another. Kun-bzang rdo-rje's commentary in fact uses the term Three Sections (sde gsum), but as referring to what is more commonly known as the Three Sections of

Inner Tantra (nang-rgyud sde-gsum). He breaks the sections up as the Curing Section207 lineage gurus. Namkhai Norbu (2001, p. 26) considers 'Dzeng Dharrnabodhi responsible for introducing the practice ofmNgon-rdzogs rgyal-po to rDo-rje zam-pa. 205

According to Kun-bzang rdo-rje's history, Vairocana himself initiated sPang rni-pham mgon-po

relying on the ritual of the deity Yang-dag-thugs (GC, p. 151). 206

GC, p. 93,

207

Kun-bzang rdo-rje interprets 'chos as 'curing' the deception of beings, although 'chos also means 'to

create, fabricate', which could fit with the Mahayoga emphasis on the creation stage.

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Cchos-sde), referring to Mahayoga; the Tantra Section (rgyud-sde), referring to Anuyoga; and the Space Section (klong-sde), referring to Atiyoga. 208 In this way, the Three Sections correspond to the three higher categories of Tantra in the common rNying-ma ninefold classification of spiritual paths. Space Section is here used as synonymous with Great Perfection in genera1. 209

rDo-rjezam-pa and the Instruction Section rDo-Ije zam-pa has some similarities with the Instruction Section as well as substantial differences, some of which I will broadly outline below. One similar concept appears in the history of the rDo-Ije zam-pa, in which seven generations of its teachers were described as having passed away without leaving physical remains. This phenomenon later became known as the "rainbow body"

Cia '-

Ius) or dissolution of the gross physical elements of the human body into their purified

essences in the form of rainbow light. 210 Specifically, the attainment of the rainbow body was connected with specific practices of the Instruction Section. The teachers of the rDo-Ije zam-pa also seem to have elaborated some theory about the transformation of the physical elements of the body as a result of spiritual realization, as is evident from an episode of the history on Nyang byang-chub grags, teacher of Nyang shes-rab 'byung-gnas: [Nyang byang-chub grags] said: "I'll put on a show for you two, father and son.211 Look at me!" And when the teacher Shes-rab 'byung-gnas and sBa-sgom looked from right and left sides, they didn't see him in the middle. He had

208

MC, pp. 349-350.

209

Also, the three sections ofTantras are more commonly described as Tantra Mahayoga (rgyud ma-ha-

yo-ga), the Scripture of Anuyoga (lung a-nu-yo-ga) and Instruction of Atiyoga (man ngag a-ti-yo-ga) or

Creation, Perfection and Great Perfection (bskyed rdzogs rdzogs-chen), whereas Kun-bzang rdo-rje has Mahayoga of Creation (bskyed-pa ma-ha-yo-ga), Anuyoga of Scripture (lung a-nu-yo-ga) and Perfection of Atiyoga (rdzogs-pa a-ti-yo-ga). These are part of ninefold classification that includes 1)-3) the three sections (sde gsum) ofVinaya, Sutra and Abhidharma; 4)-6) the triad of Kriya, Ubhaya and Yoga Tantra; and 7)-9) the above three sections of inner tantra (MC, pp. 349-350). 210

On 'ja '-lus, see Shardza Tashi Gyaltsen, Heart Drops of Dharmakaya: Dzogchen Practice of the Bon

Tradition; also, Karrnay 1988, pp. 190-196. 2ll

Nyang shes-rab grags is addressing Nyang shes-rab 'byung-gnas, who was his senior, and the latter's

student rBa-sgom, then a youngster.

85

turned into a whirlwind the size of a cubit that whirled this way and that way and then turned into a fire. Then he turned into a metal water basin that brimmed with water and, whirling greatly, abruptly turned back into the teacher. He then said, "It happens like this when the impure residue of elements is purified, but the pure essences have not yet dissolved. When habitual mental appearances have been exhausted but one has not separated from the body [composed] of physical elements, the elements manifest like this. Although one may see with discriminating awareness the meaning of there being nothing to meditate upon, such mastery is obtained easily by maintaining the state of non-distraction with regard to the [Four] Signs (brda). Maintaining non-distraction is very important. ,,212 Although I have yet to identify the occurrence of the specific term "rainbow body"

('fa '-ius) in Kun-bzang rdo-rje's texts (the tenn used instead is ihag-med-du gshegs-pa, 'passing without remainder'), the rDo-rje zam-pa lineage eventually become renowned as the "lineage in which everyone achieved the rainbow body", referring to such manifestation of highest realization in seven successive teachers from sPang mi-pham mgon-po

down

to

rBa-sgom

ye-shes

byang-chub. 213

One

sixteenth-century

interpretation offered for the name rDo-rje zam-pa, the Adamantine Bridge, was that it bridges the ordinary human body and the rainbow body?14 Also, the presence of two teachers of the Nyang clan, Byang-chub grags and Shes-rab 'byung-gnas, in the lineage is itself a possible point of connection with the Instruction Section, which mayor may not be significant. Nyang shes-rab 'byung-gnas was specifically said to be from the Nyang clan temple of dBu-ru-zhwa. dBu-ru-zhwa was the site were in the 11 th century the Instruction Section emerged, allegedly through the discovery of its texts that were hidden there by Nyang Ting-'dzin bzang_po.215 The creative experimentation with yogic techniques that was concentrated at dBu-ru-zhwa and in the Nyang lineage and eventually resulted in the emergence of the Seminal Heart

(sNying-thig), may have had some influence from the teachings of the· Adamantine

212

Ge, pp. 164-165.

213

Gu-ru bkra-shis Chos- 'byung, p. 188.

214

Zhwa-drnar chos-kyi grags-pa, sNyan-brgyud rdo-rje zam-pa 'i khrid-yig skal-bzang mig- 'byed, NyKG

vol. 19, p. 144. 215

Kannay 1988, pp. 209-210.

86

Bridge, although whether and to what extent this occurred must be examined on the basis oftextual research. Another point of similarity appears between the historical narrative of the Instruction Section and the main deity in the rituals used in rDo-rje zam-pa, mNgon-rdzogs rgyalpO.216 The Instruction Section speaks of twelve primordial teachers (ston-pa bcu-gnyis), with the ancient Buddhas with Sakyamuni as the last and the first eleven having promUlgated the teachings of the Great Perfection epochs ago. 217 The eleventh of those teachers was mNgon-rdzogs rgyal-po. The Tantra that the teachers of the rDo-rje zampa considered as the fundamental Tantra, Secret Wisdom (Ye-shes gsang-ba), mentions in its Chapter on Prophecies (Lung bstan-pa 'i Ie 'u) a mNgon-rdzogs rgyal-po, who had in the past transmitted that Tantra to seven disciples?18 mNgon-rdzogs rgyal-po is also the interlocutor in the Jewel Light of Wisdom Tantra (Ye-shes rin-chen 'od-kyi rgyud),z19 which is listed as one of the so-called "thirteen Lotus Essence texts" that

Vairocana's basic text was said to summarize. 220 It is possible that practices related to the deity mNgon-rdzogs rgyal-po were incorporated into the rDo-rje zam-pa on the basis on such mentions in the Tantras. Whether the Instruction Section narratives concerning the teacher mNgon-rdzogs rgyal-po originate from the Tantras circulating in the rDo-rje zam-pa lineage or from another source, is not known. In any case, no "prehistory" or account of the spread of Buddhist teachings before Sakyamuni was elaborated in the history of the rDo-rje zam-pa. Furthermore, no cosmological theories were developed about the origins of the universe, the deviation from the pristine original state into unawareness etc, such as they are found in the Instruction Section. Another parallel between the Space and Instruction Sections, which was discussed in the preceding chapter on the Four Signs, is the trend of emphasizing mental over physical aspects of yogic practice, e.g. emphasizing the "wisdom wind" (ye-shes-kyi rlung) over "material winds" (bem-po'i rlung), etc. Related to this is their rejection of

strenuous physical practices such as found in Tantric practices of the newer schools in

216

This connection is pointed out in Norbu (2001), p. 7.

217

For a story of the twelve teachers and its origins, see Norbu and Clemente (1999), pp. 22-26.

218

TshB, vol. 1, p. 777. This is the twelve-chapter version of the Secret Wisdom; the seventeen-chapter

version does not mention mNgon-rdzogs rgyal-po. 219

TshB vol. 3, pp. 439-473.

220

sNyan-brgyud rdo-rje zam-pa 'i man-ngag-gi khog-chings, NyKG vol. 18, p. 649.

87

favor of more gentle, "effortless" (rtsol-bral) styles of practice. Here, further research would be needed to answer the question of whether this similarity results from borrowing between different lineages of the Great Perfection or simply represents a parallel trend in the development in their doctrines. In the case of rDo-rje zam-pa, it would be necessary to examine the extent of influence on their doctrine from such Tantras as the Kalacakra and the Guhyasamlija, which are referred to throughout Kunbzang rdo-rje's commentaries. Despite the existence of such general similarities between the Space and Instruction Sections, the differences between them are also substantiaL The central practices of the Instruction Section, "cutting through" (khregs-chocl) and "leapover" (thod-rgal), with their intricate preliminary and subsidiary practices, represent a completely different system of yogic and meditative practice from the relatively simple Four Signs of the rDo-rje ZlUll-pa. The Instruction Section theories of the basis (gzhi) and manifestation from the basis (gzhi-snang) are also not found in the rDo-rje zam-pa; the latter's theory of all-basis (kun-gzhz) and its transformation (gnas- 'gyur) is probably closer to the newtranslation (gsar-ma) Tantras than the Seminal Heart (sNying-thig). Also, the historical narrative of transmission of rDo-rj e zam-pa from India to Tibet is, in general, closer to the Mind Section account than the Instruction Section, in that it was transmitted through Vairocana. 221 Vimalamitra and Padmasambhava, the key figures in the transmission of the Seminal Heart and related lineages,222 are absent from its lineage succession.

221

As seen above, the lineage's story ofVairocana, is related the Vai-ro'i 'dra-'bag or its earlier fonn.

Kun-bzang rdo-Ije's account of earlier Indic teachers, however, omits a long list of teachers between 'Jam-dpal bshes-gnyen and SrlsiIpha (Vai-ro 'i 'dra- 'bq.g, pp. 48-85). 222

Lineages related to the Instruction Section and the transmission through Virnalamitra include the so-

called ''yang-ti Brahman's cycle" (yang-ti bram-ze'i skor), according to Germano 1994, p. 239.

88

4. Conclusion In this thesis, I have examined the concept of the Space Section (Klong-sde) in the Tibetan Buddhist tradition of the Great Perfection (rDzogs-chen). The Space Section is traditionally considered to be one of the three main trends, or sections, of the Great Perfection (Mind, Space and Instruction Sections). However, over time, its importance has decreased and nowadays it is the least studied of the three Sections. In comparison with the Mind and Instruction Sections, the Space Section also appears difficult to define, since traditional as well as modem scholars have described its essentials in divergent and sometimes conflicting ways. I therefore start out by examining the different texts that have been described as belonging to the Space Section. The first type of texts characterized as the Space Section are the Tantras which structure their presentation of the essential theory of the Great Perfection according to the concept of Nine Spaces (klong dgu), with the Equal to the End of Sky Tantra (Nam-

mkha'i mtha '-dang mnyam-pa) often mentioned as the foremost among them. The Nine Spaces are defined as aspects of the basis (gzhi) or essential nature of consciousness

(sems). They are presented as ways in which the Great Perfection practice of awareness of the nature of consciousness supersedes the standard aspects ofMahayoga, the Tantric system prevalent in the period preceding the new dissemination of Vajrayana to Tibet. Tantras based on the concept of the Nine Spaces have strong similarities with the texts of the Mind Section (Sems sde). The classification of Nine Spaces is parallel to the ten absences (med-pa bcu) of the Mind Section. The two classes of Tantras are also similar in their orientation to view (lta-ba) or philosophical theory, and their lack of applied instructions (man-ngag) on meditative cultivation. A different kind of doctrine characterized as Space Section appears in the texts related to the instruction (man-ngag) of rDo-rje zam-pa ("Adamantine Bridge"). This textual tradition is traditionally said to have originate from the eighth-century Tibetan tr,anslator Vairocana. He is said to have authored a brief basic text (rDo-rje zam-pa'i gzhung) as an instruction which summarizes the essence of the Tantras such as the Equal to the End

of Sky. However, this text differs from the latter Tantra in its orientation to methods, which are described in terms common in Vajrayana but not mentioned in the Equal to

the End of Sky. Although the rDo-rje zam-pa is considered by the tradition to belong to the Space Section, neither Space (klong) nor the Nine Spaces (klong-dgu) are an important concept in Vairocana's basic text or its associated commentarialliterature. 89

Partly, this difference between these two kinds of Space Section texts stems from differences between the two genres of Tantras (rgyud) and instructions (man-ngag). Despite superficial differences in apparent character between these two types of texts, they might nevertheless be accepted as complementary by the same textual communities. To see whether this was the case with the community of followers of the rDo-Ije zam-pa, I examined which Tantras were most used in conjunction with the practice instructions. Judging by the number of quotations in the commentarial literature, it appears that by the lih century (the time when the most extensive commentaries were composed by the teacher Kun-bzang rdo-Ij e) the Equal to the End of Sky is not seen as the most important scriptural basis for the instructions of the rDo-

Ije zam-pa. Rather, at least by that time, the focus had shifted to another group of texts, which consisted of Secret Wisdom Tantra (rGyud ye-shes gsang-ba), Perfect Wisdom Tantra (rGyud ye-shes rdz.ogs-pa) and other texts. These Tantras are different from the Equal to the End of Sky in their reference to contemplative techniques, describing

postures, sequences of meditation, etc, whereas the Nine Spaces are not a prominent category. This may reflect their composition, or increased popUlarity, at the time when the importance of the Mahayoga traditions, which the Nine Spaces texts had engaged in extensive dialogue with, were beginning to decline. I also examine how the Secret Wisdom and related texts, described by the followers of the rDo-Ije zam-pa as the fundamental scriptures for their tradition of the Space Section, were classified in other communities that transmitted those Tantras. It appears that in several cases, these same texts circulated without being considered to belong to the Space Section. This indicates the variability of the concept of Space Section as a doxographical category applied to a class of Tantras. In the later doxographical classifications in the rNying-ma rgyud- 'bum, texts of very different character are included under the Space Section: Nine Spaces texts such as the Equal to the End of Sky Tantra, texts which were adopted as the main scriptures by the tradition of rDo-Ije zam-pa, as well as other texts, the connection of which to the Space Section is difficult to explain (including texts such as Lamp of Secret Wisdom (Ye-shes gsang-ba sgron-ma) which were understood to belong to the Mind Section by earlier traditions). All this shows that the category of the Space Section, when applied to a class of Tantras, does not constitute an uniform set of scriptures or possess a clearly defined core, but has significantly developed over time.

90 J

In addition to these categories oftexts described as Space Section, I have also examined another application of the tenn klong-sde, namely that found in the Instruction Section. From the perspective of the Instruction Section, the Space Section is described as part of the triad of Three Sections of the Great Perfection (rDzogs-chen sde-gsum). Here, the Space Section is described as a class of Great Perfection Tantras which is characterized by a particular way of understanding of the Great Perfection that differentiates it from the other two Sections. This theory attributed to the Space Section and its numerous sUb-species are described and classified by Klong-chen rab-'byams in his Treasury of

Spiritual and Philosophical Systems (Grub-mtha' mdzod). However, his portrayal of the Space Section and its concepts such as the Nine Spaces significantly departs from the one found in Tantras such as the Equal to the End of Sky. The concept of the Space Section appears to be used in the Instruction Section as a pseudo-doxographical category to classify supposedly existent textual material, but does not actually correspond to Tantras that were earlier understood to constitute the Space Section. The implication of this variety of divergent ways of understanding the Space Section is that it is impossible to describe Klong-sde as a single, discrete trend of the Great Perfection thought, but a rather a fluid category which has been historically applied to different categories of texts. It is always necessary to specify which texts and traditions are referred to when the Space Section is employed as an analytical category. Having discussed the evolution and different applications of the concept of Klong-sde, I turn to the tradition of rDo-Ije zam-pa, which is the only historically identifiable movement that described itself as having the Space Section as its central spiritual practice. I start out by outlining the contents of the collection of its extant texts, which reveal the employment of a variety of contemplative, ritual and yogic practices by the tradition. I show that although this may give an impression of predominant emphasis of Tantric ritual in the tradition, the various Vajrayana practices were seen by the tradition itself primarily as having a secondary role to the main practice, which is Great Perfection contemplation. The rDo-Ije zam-pa incorporated Vajrayana practices into their system for various temporal aims while retaining the separate identity of the Great Perfection contemplation, rather than, vice versa, integrating the Great Perfection into an overall Tantric paradigm, which was the approach in some other movements. I then translate the basic text of the rDo-Ije zam-pa, which is attributed to Vairocana, interpreting the verses using the commentaries by Kun-bzang rdo-Ije. I outline the 91

sequence of contemplative practice prescribed by the text. The verses describe how the disciple is first intellectually prepared for the contemplative practice of the Great Perfection, by means of instruction in the meaning of non-meditation (sgom-med don) and narrating the history of the transmission lineage. Following that, one experientially enters the meaning of the Great Perfection through the practice of the so-called "four essential signs" (gnad-kyi brda bzhi) and verbal indication of the nature of mind. Following that, the text prescribes simple abiding in the awareness of the nature of one's mind. Although Kun-bzang rdo-rje's commentaries follow the short basic text itself, they reveal that it was originally accompanied by other, longer texts which elaborated on the doctrine of the rDo-rje zam-pa. These were entitled Instruction on the Initiation of the rDo-rje zam-pa (rDo-rje zam-pa dbang-gi man-ngag) and The Great Bridge, the Stacked Magical Mirrors (Zam-pa chen-po 'phrul-gyi me-long brtsegs-pa).

While the first remains not located in any extant text collections, it was possible to idenpfy the second one as a text contained in various editions of the Collected Tantras of the Ancients (rNying-ma rgyud- 'bum), where in some cases it had been transformed

into a Tantra. The four essential signs, the method of recognizing the essential nature of consciousness, is the central contemplative practice of the rDo-rje zam-pa. This practice .makes use of the sensations of clarity, non-conceptuality and bliss in order to identify the true essence of mind. This triad of sensations is a common notion in Vajrayana, and the rDo-rje zam-pa's methods of inducing them are also expressed in Tantric terms. In particular, I show how Kun-bzang rdo-rje's commentaries explain the functioning of the four signs primarily on the basis of concepts found in the new translation schools of Tantra. In a similar way that the earlier Nine Spaces texts had defined the doctrine of the Great Perfection through contrasting themselves to the Vajraylina, the 12th-century developments of the rDo-rje zam-pa were elaborated in relation to the contemporary Tantric movements, which laid emphasis utilizing the human body in attaining spiritual realization. Kun-bzang rdo-rje's exposition of the system of rDo-rje zam-pa transposes the problem of recognition of the true nature of consciousness to a body-based discourse employing the terms "energy-winds" (rlung) and "seminal essences" (thig-Ie), the key concept of the completion stage ofVajraylina. Finally, I give a general outline of the major parallels betw,een the rDo-rje zam-pa and the Instruction Section. The parallel concepts in both systems include the manner of

92

death without leaving physical remains, which was described in traditional histories of the rDo-Ije zam-pa as having happened to seven generations of its adepts. The Instruction Class has a concept and associated theories of the "rainbow body" ('fa '-Ius). Although this term does not appear to have been used by Kun-bzang rdo-Ije, it was applied by later authors in the context of rDo-Ije zam-pa. Another parallel is mNgonrdzogs rgyal-po, who is the central deity in the Tantric rites employed by the rDo-Ije zam-pa and is also mentioned as a teacher in Tantras such as Secret Wisdom (Ye-shes gsang-ba). As a teacher, he is also mentioned in the Instruction Section. In both rDo-Ije

zam-pa and the Instruction Class, practices related to the "wisdom-wind", i.e. the mental energy of awareness, is emphasized, in opposition the inferior practices of manipulating physical currents of energy in the body. However, these parallels are of a very general kind, and whether they represent actual influences and contact between different lineages, or simply parallel developments, must be shown by further, comparative research.

93

Appendix 1. Tibetan text of the basic text of rDo-rje zam-pa

[17] klong sde rdo rje zam pa'i gzhung bzhugs sol I [18] gdod rna'i rngon po dang mam dbyer rna rnehis pa dpalldan bla rna dam pa'i zhabs la phyag 'tshallol /byin gyis brlab tu gsoll de la 'dir gsang sngags snga 'gyur mying rna pa'i ring lugs la rgya ehe ba bka' rna dang zab pa gter rna gnyis su yongs su grags pa'i dang po la rndo sgyu serns gsum gyil 'dir serns phyogs rdzogs pa chen po sde gsum las mal 'byor rna rgyud bde stong sangs rgyas [19] mnyam sbyor gyi snying po'i bcud bsdus shing ye shes gsang ba la sogs pa'i rgyud sde bcu gsum dang I rdo rje'i zam pa dbang gi man ngag la sogs pa'i sgrub sde beu gsum dang I Ita ba'i klong la sogs pa klong dgu'i don gyi bcud phyung ba rang bzhin rdzogs pa chen po'i snyan brgyud rdo rje'i zam pa zhes theg pa thams cad kyi rtser gyur pa 'di nyid 'jig rten mig gcig 10 chen bai ro tsa nas mkhas pa ShrI singha sogs rgya gar gyi paI). chen nyi shu rtsa lnga'i thugs kyi gsang rndzod brtol [20] ba'i gdarns pa zab rno la brgyud pa snga phyi bar gsum du byung ba lasl phyi rna'i skor yin te bai ro'i 'dra bag tu/ bdag nyid bai ro tsa na rnehis pa 'dil I yang dag bcu geig don dang ye nas ldan/ I rgya gar yul nas chos bslabs nasi I sgra don bsdebs nas bka' bsgyur tel I bod kyi rgyal khams dkar por btang I I rgyal dang blon po kun log nasi I spyugs nas tsha ba'i rong du rnchisl I rgyud sde klong sde'i bka' bkrol nasi I g.yu sgra snying po nyid la gtad/ I . tsha ba'i rgyal khams dkar por btang I I yang dag don gcig rnchis pa del I rni pham rngon po nyid la gtad/ I ces spang rni pham rngon po la snyan brgyud du gdams shing de nas bzung ste brgyud pa bdun gyi bar du phung po lhag rned 'ja' Ius 'od skur grol ba sha stag tu byon pa'i brgyud pa'i bla rna marns kyi zhal nas zhall snyan nas snyan du brgyud pa'i zab cing, ches dkon pa'i chos skor lal gzhung dang yig sna'i skorl byin rlabs dbang gi skorl sgorn 94

sgrub nyams len gyi skorl zhal gdams gdams pa'i skor dang bzhi'ol Idang po lal Iisgrub sde beu gsum gyi snying po snyan brgyud rdo rje zam pa'i rtsa ba'i gzhung chung bzhugs S0223I 1[21] rna nor rna bcos bsam 'das brjod med ngang la phyag 'tshallol (1) gdod nas dag pa'i byang chub sems nyid kyisl I (2) nyid kyi ngo bo nyid kyi don bstan pal I (3) rna brgyud lung gi gter chen 'grol/ I (4) bsgom med don gyi gzer chen gdabl I (5) brda don 'grol ba'i man ngag sbyinl I (6) , dzin med ngang la mi gnas pari I (7) g.yo 'dzin dung gi man ngag sbyinl I (8) sems nyid mi brtan spros chen lal I (9) bde ehen thig le'i man ngag sbyinl I (10) rdo rje'i tshig lam sems kyi Ide mig bstan/ I (11) tha mal gnyug rna so rna lhug pa'i ngang I I (12) rten med pas na rig pa rang sar grol/ I (13) rkyen dang bral bas rig pa rang sar dag I (14) re dogs med par dbyings la gtadl I (15) bsam brjod bral bas ting 'dzin mehog I (16) de bzhin nyid du mya ngan 'dasl I (17) dbang ngang gis rdzogs pas bsgom sgrub dge ba'i ehos la mi ltosl (18) sku rang ehas su gyur pas gnyis 'dzin las grol/ (19) don geig tu rtogs pas rtog dpyod las 'dasl (20) 'di ni rdo rje'i lam mchog stel I (21) skalldan 'bad pa med par grol/ I (22) grol ba rang byung gzhan las mini bka' sa manta nam mkha' dang mnyam pa bde ba kun tu spyod pa'e24 rgyud las phye ba'e25 [22] rdo rje snying po'i don gtan la 'bebs par byed pa'i rgyud sde beu gsum dang

223

The title line of Version A is rdzogs pa chen po klong sde rdo rje zam pa 'i man ngag gi gzhung zhal

gdams dang bcas pa bzhugs so 224

Version A omits bde ba kun tu spyod pa 'i

225

Version A om. phye ba'i

95

I padma'i snying po'i don nyams su len pa'i sgrub sde bcu gsum lasl gdams ngag 'di ni rgyud sde bcu gsum gyi doni sgrub sde bcu gsum gyi snying po rna brgyud rin po che zam pa'i gdams ngag goll slob dpon Bai ro tsa nas bstan pa rdzogs soil Appendix 2. Space Section in Klong-chen rab-'byams' Grub-mtha' mdzod [1141:2] gnyis pa klong gi sde'i ngo bo ni rang byung gi ye shes dang de'i ngang las shar ba'i chos thams cad ye grol rang dag chen po stel yod sna tshogs su rang shar yang I med 'bras bu ye dag tu ye grol basi sems dang sems snang gi rol pa tsam yang bzhag tu med doll

yin min phyogs bral chen po'i rig pa lal snang du chug Ishar du chug Imi snang du chug Idag pa'am rna dag pa la sogs gang Itar brtags kyang I rang ngo snang dus nyid nasi yod med yin min las ' das pal ye grol phyogs 'byams chen po stel rtog pa a 'thas su brtags pa'i grub mtha' sna tshogs su gzhal ba rang stong 'khrul par gtan la phab nasi snang shar gang gi dus [1142] nas phyogs yan nam mkha' 'dra bar phyam gdal kun mnyam chen por 'dod pa' 01 I 'di la dbye na bzhi stel klong nag po rgyu med du smra bal klong khra bo sna tshogs su smra bal klong dkar po sems su smra bal klong rab 'byams rgyu 'bras la bzla ba' 011 dang po klong nag po'i ngo bo ni rang byung gi ye shes 'gyur med rang rdzogs su rgyu rkyen las 'das te phyogs char med pas chos can dang chos nyid la mi ltos pa'olldbye na mdzad pa klong nag gi sdel thugs rje klong nag gi sdel sprul pa klong nag gi sde dang gsum lasl dang po ni rang byung ye shes kyi dbyings lasl shar sna tshogs su ldan pa Itar shar ba nasi snang ngo ris med du snang ba mams rang stong pas rgyu rkyen rang mtshan du ma grub cing I snang ba nas grol bas 'khor 'das ming med du 'ub chub stel yin min phyogs nyal gyi gtan tshigs kyis rdzogs pa chen po mu mtha' [1143] dang bral ba'i Ita bar bsgrub pa'oll gnyis pa ni shar ba ye shes yin pas mkhyen pa gzhan la mi ltos lal grol ba sems nyid yin pas rgyu rkyen la bzla ba stel shar grol gnyis med du gnas pas 'bras bu ye grol du gnas pa nyidl mthun snang rang dag gi gtan tshigs kyis rdzogs pa chen po snang ba nas ye grol du 'dod pa'oll gsum pa ni rang byung gi ye shes rol pa dang bcas pa'i chos thams cadsnang dus yin min phyo gs gtad dang bral bas rang gzhan gnyis bcas su rna grub Irgyu med ye dag tu 96

gnas pas byas bcos ltos pa med de ye grol phyogs nyal gyi ye rgyas btab pasl rang dag mi gnas pa'i ye shes chen po ye nas grol bas ltos gzhi zad pa'ol Ide'ang 'khrul sems la bzla ba'i gtan tshigs kyisl brtags pa rang sar grol bar 'dod pa'ol I gnyis pa klong khra ba'i ngo [1144] bo ni rang byung gi ye shes kyi rol par snang ba

mamsl yin sna tshogs rang shar du snang ba chos nyid kyi rol pa la! min phyogs med kun khyab tu shar ba rol pa dgag sgrub las 'das par 'dod dol I de la dbye na yod smra sems sde dang mthun pa'i klong khra bo dang I med smra rang gnas dang mthun pa'i klong khra bo dang I yod med man ngag dang mthun par smra ba'i klong khra bo dang gsum lasl dang po ni rang byung gi ye shes la! gnas grol gang du'ang ma phye bas ngo bo rang dag Idgag sgrub gnyis bcas su ma grub pas rang bzhin 'od gsall mtshan nyid gnyis su med pas rang grol sems nyid du 'dus par 'dod dol Ide'ang rol pa 'gag med du shar bas snang sems gnyis med du grol ba stel blo bral ngo bo nyid kyi gtan tshigs kyis snang brtags 'khor 'das kyi chos mams rang sa nas ye grol du gnas pa zhes bya'ol [1145] gnyis pa ni ngo bo mthong snang rang sa nas grol bas yod chos nyid sna tshogs su shar ba la! med snang ba rang sa nas grol bas las dang mam smin las 'das stel 'gyu ba stong yal gyi gtan tshigs kyis med snang rang dag tu bsgrub pa'ol I gsum pa ni ngo bo ye stong du gnas pas ye dag rgyu 'bras la mi ltosl rkyen byung 'dus byas su snang ba snang sar stong pas 'khor 'das phyogs yan du groll snang brtags ye stong du shar ba rang byung gzhi las ma g.yos pa'i gtan tshigs su shar basi bIjod med blo 'das su ye nas 'dug pa'i phyir bItar med goms pa med pa'i gnadl gnas 'gyu gnyis med du grol bas sems nyid 'pho 'gyur med pa'i gnadl byas chos glo bur du shar bas 'dus byas yid dpyod kyi Ita sgom gyi ngo bo ye grol mi rtog pa'i gnad del gnad gsum gyis 'khor 'das rtsol sgrub med [1146] par la zlo ba yin nol I gsum pa klong dkar po sems su smra ba'i ngo bo rang byung rig pa'i ngang la phyi snang nang rig par shar ba mams sems kyi rol pa stel snang rkyen rang grol bas byar med rgyu nas dag ste gnas lugs la bsgrub tu med pa'ol I dbye na bIjod med rang shar chen po'i klong dkar po dang I Ita sgom gnyis su med pa'i klong dkar po gnyis lasl dang po'i ngo bo mthong byed cer grolla! mthong ba rang dag pas yul sems gnyis med du 'dod del dbye na rgya mtsho'i klong dang nam mkha'i klong gnyis lasl

97

rgya mtsho'i klong ni ngo bo ye grol gyi steng du gnad byar med du mthong bas dran bsam rang grol du shes pa ni ye grol yongs grol du shar bas gnyis med blo 'das su thag chod pa'ol I dbye na rgya mtsho'i klong che chung gnyis lasl che ba ni sems rang snang stong pa ye nas grol bas sems nyid stong pa la ltos pa [1147] dag stel snang sems rang dag gi ngo bor chos nyid ye 'das chen por thams cad phyogs gcig pasl skye 'gag gnas pas stong lal stong pas gang du'ang rna grub par 'dod cing I klong chung bas rten gzhi ngo bo med pas sems la dri rna med lal rten chos kun la khyab kyang rang gsal 'pho 'gyur med pas 'khor rkyen rang dag stel 'khor ba g.yul bzlog chen por 'dod dol I nam mkha'i klong gi ngo bo sems nyid bcos su med pas de'i ngang las shar ba'i sems rang grol ba'ol Idbye na nyi zla'i klong dang I rin po che'i klong dkar po gnyis sollnyi zla'i klong gi ngo bo mam dag stong pa rang bzhin skye med ye grollol rin po che'i klong gi ngo bo ye nas yon tan rang rdzogs su shar bas rtsol sgrub 'bad bcas kyi rgyu 'bras rang dag Isems la bya ba med pas chos nyid lhun grub tu 'dod pa'ol 1[1148]

bzhi pa klong rab 'byams rgyu 'bras la bzla ba'i ngo bo ni rang byung ye shes kyi ngang las shar ba'i chos mams nil snang bar sems kyis shes lal mi snang bar gnas lugs kyis shes par 'dod dol I de la dbye na bzhi stel bya ba dang bral ba phyi'i rab 'byamsl grub mtha' rang gzhung du smra ba nang gi rab 'byamsl gegs bsal ba gsang ba'i rab 'byamsl gnad bkrol ba de kho na nyid kyi rab 'byams sol I dang po ni ngo bo rang byung gi ye shes la rgyu med pas ldog pa med pa'i gnad/ rkyen med pas sna tshogs su snang bas mi gnod pa'i gnad/ rgyu rkyen gnyis ka med pas 'khor 'das gang du'ang rna grub pa'i gnad dang gsum gyis spang blang bya rtsollas 'das par 'dod dol Ide'ang sems kyi ngo bo la byar med pas byas pa'i chos kyis sangs mi rgya ba'i gnad/ sems la rgyu mtshan med pas gcig dang tha dad las [1149] 'das par ye nas shar ba'ol I gnyis pa'i ngo bo ni theg pa brgyad la rang byung gi ye shes mi !tos pas rim rtsol blor gol zhing rgyu 'bras 'khor ba'i gzeb las rna 'das par bsal tel gshis byar med phyogs byams lal sna tshogs su snang yang gnas lugs gcig tu grol basi rang byung rtsol sgrub las 'das pa zhes bya ba'ol Idper na shing sna tshogs kyi grib rna sna tshogs med pa'am/ shing sna tshogs kyis me gcig bskyed pa Ita bu'ol Ide'ang gnas lugs ye rdzogs kyi

98

rdzogs pa chen pol sna tshogs phyogs med kun khyab tu shar yang I yin ye grol cog gzhag gi dgongs pa stel rgya chad dang phyogs lhung med pa'i rang bzhin du 'dod dol I gsum pa'i ngo bo ni rang byung gi ye shes la snang sems gang yang yod ma myong ba lal phyogs 'dzin gyi bIos snang ba sems su gol ba'i gegs rang ngo ye [1150] dag tu bsal

basi snang sems ma spangs rang grol chen por rdzogs te gnyis med mkha' mnyam gcig tu 'ub chubl 'gyu ba blo'i gegs dran bsam rang ngo nas dag pa cer mthong du gsal bas 'phro 'du chos nyid du shar te 'gyu ba stong dag chen por 'ub chubl yul sna tshogs su snang ba phar chad! blo der 'dzin du rig pa tshur chad! gcig la gcig ma reg ma 'breI ba'i chos nyid du ye nas yod pa lal ngo ma shes pas gnyis bcas gzung 'dzin du zhen pa rang dag cog gzhag chen por 'ub chub bol Ide'ang Ita ba la yin pa med pas tshig dang tha snyad las 'dasl bsgom pa la min pa med pas blang dor dang dgag sgrub med! spyod pa Ia yin min med pas byas chos chos nyid du groIl 'bras bu la spang thob med pas rang gzhan ltos pa dang bra! bar 'dod dol I bzhi pa'i ngo bo ni 'khor 'das kyi chos mams snang [1151] shes sku dang ye shes su shar bas 'khor 'das gang du'ang ma phye ba'i chos nyid chen por da Ita'i dus nas phri bsnan med par yul sems gang snang de kar 'dod lal de'ang yin thog ngos zin pa der cer re lhan ner yeng med chen por glod pasl mi 'gyur lhun grub chen po'i gzer gzung 'dzin gnyis kyi bar du thebs pa zhes bya stel 'khor ba 'khrul par snang ba ma bsgyur ma spangs par chos nyid bya rtsol med par kun tu bzang po'i dgongs par la zlo stel rang ngo cer mthong gi gnad dran sems rang sar gzhag par spros pas bsam pa khong dag gi ngo bo phyi nang yul med du grol nas rten med yongs grol chen por sangs rgya ba zhes bya

stel dran pas ma tshol khro med pas blo las 'das pal gang snang rten med du shar bas yul las 'das pal gang shar de nyid du zhig pas spang gnyen las 'das pal snang brtags ro [1152] mnyam du shar bas bya rtsol rgyu 'bras las 'das pa zhes bya'ol I de dag kyang bsdu na rol pa rgyan chos nyid bya bra! gyi klong bzhir 'dus pa lasl rol pa'i klong ni yin phyogs med kyi rol pa 'gag med du shar ba'i ngang nas 'khor 'das mi g.yo 'pho 'gyur med lal min ngos med kyi rol pa mthar 'dzin du ma grub pasl phyogs yan nam mkha' dang 'dra ba'i dgongs par shes par bya'ol I rgyan gyi klong ni snang ba sems kyi rgyan du ye shari sems nyid rang byung gi rgyan du ye shari rang byung bcos bslad med pa'i rgyan du ye shar tel skye med kyi ngang las 'gag med du ·shar bas snang sems mi dgag mi· bsgrubl rang 'gros rang gzhag rang gsal chen po'i dgongs par shes par bya'ol I

99

chos nyid kyi klong ni thams cad gang nas kyang ma 'ongsl gang du yang mi gnasl gar yang mi 'gag pa chos nyid kyi ngang lasl chos [1153] nyid kyi snang ba'am rol pa'am rtsal sna tshogs su snang ba mtshar chel 'byung bzhi'i 'pho 'gyur nam mkha'i dbyings sam ngang las ma g.yos pa Itarl chos nyid ye stong ye groll ye gzhag chen po'i ngang duJ blo 'byung 'jug re dogs dang bral bar phyam gdal ba yin no zhes 'dod dol I bya ba dang bral ba'i klong ni chos gang la'ang ched du 'bad rtsol gyis blang dor mi dgos tel ma byas ye zinl ma grol ye groll ma sbyangs ye dag Ima bsgrubs ye grub tu 'dug pasl nam mkha' 'pho 'gyur dang bcos bslad med pa Itar shes par bya'o zhes 'dod doll de Itar klong gi sde mams bsdus na dgur 'dus tel Ita ba la 'pho 'gyur med pa'i klong I sgom pa la yin min med pa'i klong I 'bras bu la re dogs med pa'i klong I ngo bo la grub bsal med pa'i klong I rang bzhin ma 'gags rol pa'i klong 1[1154] mtshan nyid la snang sems grol ba'i klong I dbyings la 'pho 'gyur med pa'i klong I rol pa 'gag med rang shar gyi klong I Thun mnyam ye grol cog gzhag gi klong ngo I I

de dag kyang bsdu na gsum du 'dus tel lhun grub yangs pa chen po'i klong I rang gsal bya rtsol med pa'i klong I ma byas ye nas grub pa'i klong ngo I Ide dag gi tshul rgyas par ston pa'i rgyud stong phrag gsum gyi mtshan gyis bsdus pa mams lal le'u khri phrag gcig dang chig stong I shlo ka 'bum phrag drug cu rtsa bzhi yod pa mamsl la bzla ba khri phrag brgyad du 'dus lal de'ang shan 'byed pa khri phrag gnyis su 'dusl de'ang gags dgu brgyar 'dus tel gnad stong phrag gnyisl gzer bu lnga bcu dang bcas pa thams cad byas groll gzhag groll cer grol gyi phyogs gsum du 'dus pa'ol I

100

Appendix 3. Space Section Tantras in the sDe-dge edition of the NGB 1. The Tantra of the King of InfInite Space (Klong chen rab 'byams rgyal po 'i rgyud, 48 chapters, 111 b-169b) 2. The Condensed Fundamental Tantra of the Great Space of the Ever-Good (Kun tu bzang po nam mkha' che rtsa ba bsdus pa 'i rgyud, 17 chapters, 169b-180a) 3. The Enlightened-mind Tantra of the Arising of the Intrinsic Power of Awareness of the Ever-Good (Byang chub kyi sems kun tu bzang po rig pa rang rtsal shar ba'i rgyud, 14 chapters, 180a-187a) 4. The Precious Tantra on the Wheel of Various Advices (Rin po che gdams ngag sna tshogs 'khor 10 'i rgyud, 16 chapters, 187a-195a) 5. The Precious Tantra on the Arrangement of the Superior Path (Rin po che 'phags lam bkodpa'i rgyud, 10 chapters, 195a-203b) 6. The Vajrasattva Tantra Equal to the End of Sky (rDo rje sems dpa' nam mkha'i mtha' dang mnyam pa 'i rgyud, 27 chapters, 203b-248b) 7. The

Instru~tional

Tantra, the Precious Lamp of Secret Wisdom (Ye shes gsang ba'i

sgron ma rinpo che man ngag gi rgyud, 16 chapters, 248b-257a) 8. The Tantra of the Precious Wheel (Rin po che 'khor 10 'i rgyud, 8 chapters, 257a261b) 9. The Tantra of Secret Wisdom (Ye shes gsang ba'i rgyud, 12 chapters, 261 b-279b) 10. The Enlightened-mind Tantra of Perfect Wisdom (Byang chub kyi sems ye shes rdzogs pa 'i rgyud, 10 chapters, 279b-288a) 11. The Great Perfection Tantra Teaching the Purity of Enlightened Mind that Engages in Everything (rDzogs pa chen po byang chub kyi sems kun la 'jug pa rnam dag ston pa 'i rgyud, 5 chapters, 288a-297b) 12. The Enlightened-mind Tantra of the Vajra Radiating Light (Byang chub kyi sems rdo rje Cod 'phro 'i rgyud, 12 chapters, 298a-303a)

101

Appendix 4. Transmission lineage of the rDo-rje zam-pa

Source: Ngag-dbang blo-bzang rgya-mtsho, Gangga'i chu rgyun rDo-rje sems-dpa' dGa'-rab rdo-rje 'Jam-dpal bshes-gnyen

SrIsi!l1ha Vairocana sPang mi-pham mgon-po dBu-ru brag-ral-ba Ngan-lam Byang-chub rgyal-mtshan mDo-khams stod-pa Za-ngam rin-chen-dbyig Yar-klungs phyos-pa Khu-' gyur gsal-ba'i mchog sNye-mo g.yung-drung-ba Nyang byang-chub grags dBu-ru-zha lha-khang-ba Nyang shes-rab 'byung-gnas Lo-mo sBa-sgom ye-shes byang-chub E-gong-po-ba 'Dzeng Dharmabodhi (1052-1168) E-gong-po-ba 'Dzeng Jo-sras Kun-bzang rdo_rje226 rJe-btsun Sangs-rgyas rdo-rje sKye-tshe Ye-shes dbang-phyug Dwags-po ze-dkar-ba gzig ye-shes dbang-po Khrab la-kha-ba'i mkhan-chen Dur pa bsod-nams 'od La-kha-ba'i Dur-ston Vajresvara Bla-ma Go-ri blo-ldan Bla-ma 'O-lajo-sras m Tha' -bzhi gZhon-nu dbang-phyug

226

Student of both 'Dzeng Dharmabodhi and 'Dzeng Jo-sras

102

mTha'-bzhi brTson-'grus dbang-phyug mTha' -bzhi Grags-pa rin-chen Khrab la-kha-ba Sakya rgyal-po Thub-bstan yongs-su rdzogs-pa'i bshes-gnyen yid-bzang rtse-pa 'Gos-Io gzhon-nu dpal (1392-1481) Nges-par thams-cad mkhyen-pa sPyan-snga zhwa-dmar chos-kyi grags-pa ye-shes dpalbzang (1453-1524) Shel-brag sprul-sku chos-kyi blo-gros Khyung-tshang ras-chen blo-gros dpal-Idan Sprul-sku Karmaguru Chos-dbang bstan-'dzin nyi-ma Khyab-bdag khra-tshang-pa rdo-rje mi-rtog rtsal (1595-1671) Za-hor Bande (Ngag-dbang blo-bzang rgya-mtsho) (1617-1682)

103

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