Quick viewing(Text Mode)

Maitripa on the View Free Edition

Maitripa on the View Free Edition

MAITRIPA’S WRITINGS ON THE

THE MAIN INDIAN SOURCE OF THE TIBETAN VIEWS OF OTHER EMPTINESS AND

(FREE EDITION)

BY TONY DUFF PADMA KARPO TRANSLATION COMMITTEE Copyright and Fair Usage Notice

Copyright © Tony Duff 2010. All rights reserved.

The translations and commentaries contained herein are made available online as a gift of . They are offered with the intent that anyone may download them, print them out, read and study them, share them with friends, and even copy and redistribute the files privately. Still, the following must be observed:

• The files may be copied and given to others privately provided that no fee is charged for them.

• Other web-sites are encouraged to link to this page. However, the files may only be put up for distribution on other sites with the expressed permission of the author.

• Neither the files nor their content are in the public domain; the copyright for both remains with the author.

• In accord with standard copyright law, you may use reasonable portions of these files for your own work, publication or translations.

If you do use them in that way, please cite these files as if they were printed books. Please make it clear in your work which portions of your text is coming from our translation and which portions are based on other sources. MAITRIPA’S WRITINGS ON THE VIEW

THE MAIN INDIAN SOURCE OF THE TIBETAN VIEWS OF OTHER EMPTINESS AND MAHAMUDRA

(FREE EDITION)

BY TONY DUFF PADMA KARPO TRANSLATION COMMITTEE Copyright © 2010 Tony Duff. All rights reserved. No portion of this book may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage or retrieval system or technologies now known or later developed, without permission in writing from the publisher.

First edition, November 2008 Second edition, January 2010 ISBN: none

Janson typeface with diacritical marks Designed and created by Tony Duff Tibetan Computer Company http://www.pktc.org/pktc

Produced, Printed, and Published by Padma Karpo Translation Committee P.O. Box 4957 Kathmandu NEPAL

Web-site and e-mail contact through: http://www.pktc.org/pktc or search Padma Karpo Translation Committee on the web. CONTENTS

Introduction ...... v Great Bliss Elucidated ...... 1 Six Verses on Co-emergence ...... 5 Full Teaching of Suchness ...... 7 Six Verses on ...... 11 Glossary ...... 13 Supports for Study ...... 23 Tibetan Texts ...... 27 Index ...... 33

iii

INTRODUCTION

A collection of the writings of Indian masters of Mahamudra was made in Tibet when the Mahamudra teachings were being brought there from India in the eleventh century C.E. by Marpa the Translator and others. The collection contains many small but important texts, for instance, the dohas of and the texts of Maitripa, both of which are the basis of much of the view.

Maitripa was a contemporary of , Marpa’s guru. He was known as a highly accomplished and was especially known for his mastery of the view. When Marpa asked Naropa about the view, Naropa told Marpa that he should get that from Maitripa because Maitripa was the greatest expert in the view at the time. Marpa did so and Maitripa’s teach- ings to him became the basis of the view of the Kagyu in Tibet.

Maitripa was famous for having recovered the Ratnagotravi- bhaðga, which later became known as the Uttaratantraśhāstra. This is the fifth of the five works of and Asaðga.

v vi MAITRIPA ON THE VIEW had been lost for centuries until Maitripa found a copy hidden in a and made a point of republishing it. Maitripa’s view was very much on the side of Maitreya’s presentation and later became the source of the Other Emptiness (Tib. gzhan stong) view in Tibet via his disciple Sajjana.

Maitripa wrote on a variety of subjects, both and , but his preference for Maitreya’s way of presenting the view was always prominent in his writings. Samples of his writings on both sutra and tantra are included in this book: one on the practice of Chakrasamvara shows Other Emptiness in a tan- tric context, one on Madhyamaka shows it in the sutra con- text, and so on.

Overall, Maitripa’s writings show that he was strongly influ- enced by thought and raise many interesting for Tibetan Buddhists points concerning the view.

Further Study

This is a free version of a full book of Maitripa’s writings. The full book has seven of Maitripa’s texts with an extensive introduction, comprehensive notes, and complete commen- tary to each text. This free version includes only four of the texts and does not include any of the notes or commentary to the texts. The full book is available for purchase through our Padma Karpo Translation Committee web-site (see the copyright page).

This publication includes the texts in Tibetan script for those wishing to study the material more closely. INTRODUCTION vii

Padma Karpo Translation Committee has amassed a range of materials to help those who are studying this and related topics. Please see the chapter Supports for Study at the end of the book for the details.

With my best wishes, Tony Duff, , Nepal January 2010

GREAT BLISS ELUCIDATED

In : mahåsukha prakåùha In Tibetan: bde ba chen po gsal ba In English: Great Bliss Elucidated

Prostration to the Buddha.

I pay homage to Vajrasatva Whose is and ; His sort of things , in summary, Be explained as non-dual great bliss.

Development stage is meditated on first, And second is completion stage meditation. Because of that, the principles of this Two-fold meditation will be explained here.

Dharmas, in being without conditions, Are ascertained to be birthless; they are, In nature, interdependent origination thus

1 2 MAITRIPA ON THE VIEW

Their generation as something born from hūṃ is nothing at all.

From emptiness they come as the seed of enlightenment, And from that seed they arise as the form. The form, further, has arrangement and complete arrangement. Because of that, everything is produced in reliance on another.

Externals are always two things in conjugation; This, which the Muni taught well, Is the meaning of inner realization that is To be known clearly in the .

What is asserted about the nature of the bliss is that If bliss is a non-existent thing, then it is not enlightenment, And if it is existent but is the great attachment, then It is the cause itself of birth in samsara.

What the bliss of interdependent origination is, Is realized as the bliss of original peace, Because of which it is said to be a non-existent thing. Bliss is not existent but it is also not non-existent.

Each of those two sides has the unborn; This, the superfact of , is , which is not evident in falsity, yet Purity’s fictional is consciously known.

This, the two ’ purity, is Emptiness which is the fictional. GREAT BLISS ELUCIDATED 3

It will be accomplished through the practice of non-duality: Meaningless activity is completely abandoned then

The yoga of and form I Is easily reached for intelligent ones. Following that, illusion-like, non-duality Brings the sight within itself of the variety.

It is there that the authentic limit is entered and Then that the rank of unification will be realized. The yogin who is residing in that unification Works only for the benefit of sentient .

The yogin who is the deity with blissful Is the method of the various ; The prajna is said to be its emptiness. That is what I say to you will be my practice!

Understand that This prajna-and-upaya I of itself Contains all the purity of outer and inner, As mantra’s yoga of non-dwelling bliss.

It is mere interdependent origination therefore It is not the truth and it is not empty. Luminosity, the apparent aspect of the deity, also Is the nature which is without nature—

However it is that it appears That as such is emptiness I. What is known as dual and non-dual Is that and that freed from latencies. 4 MAITRIPA ON THE VIEW

The yoga creates the pride of the And I utterly abide in the heruka’s fact, and This thing having been taken to be the guru, Intelligent ones preside like lions.

For the pure ones come from that purity, the conquerors, this variety in its totality is perpetually inexpressible and for them, this Original unborn, unceasing state, during tens of millions of kalpas of realization for self and other, Having that to be discarded, the appearances of truth and falsity in it, has been ascertained as being in fact the equality of and peace. This ascertainment, which is the owner who is the basis of the good qualities of the conquerors, is the empowerment that enables the movement of the vajra .

“Great Bliss Elucidated composed by the Āchārya Avadhūtipa, Non-Dual Vajra, is complete. Guru Vajrapāṇi and Mabon translated it.

Tony Duff translated it into English. SIX VERSES ON CO-EMERGENCE

In Sanskrit: sahajaúhaûaka In Tibetan: lhan cig skyes pa drug pa In English: Six Verses on Co-emergence

Prostration to the Vajra Holder.

Definite liberation from permanence and Is what is asserted by those gone to bliss. For dharmas produced from a nature there is Talk rich in establishment and elimination;

The ones who do it are called “propounders of existence”. Everything, when finely analysed, is not existent; The ones who do it are called “propounders of non- existence”. When finely analysed, everything exists.

Each of these with its way of exaggeration Is produced within the yogin and then Whatever exaggeration there might be

5 6 MAITRIPA ON THE VIEW

Is avoided by the yogin.

Because of which co-emergence is uncontrived and Therefore is an un-restricted co-emergence. Co-emergence is none other than bliss so The bliss has the un-restricted characteristic and

Because it is a knower it is an un-restricted self so It is the holy realization of inseparability; The variety having been realized as self-knowing Subsides into the ocean of co-emergence.

The yogin of mantric suchness Utterly abides in the fact of non-restriction and also is made out as the guru whereby This object of non-restriction is shown.

“Six Verses on Co-emergence” composed by Guru Maitripa is complete. The Indian Upadhyaya Vajrapāṇi and the Tibetan Lotsawa Tshur Bhikṣhu Jñāna Akara translated it.

Tony Duff translated it into English. SUCHNESS FULLY SHOWN

In Sanskrit: prakåùha nåma In Tibetan: de kho na nyid rab tu bstan pa zhes bya ba bzhugs so In English: Suchness Fully Shown

Prostration to the Youthful .

I pay homage to the buddhas of the three kayas Who have become, through the power of being so, Supreme within becoming and And who are the selves of prajna and upaya.

Like beings with floaters in their eyes Seing the appearance of falling hairs in the sky, The childish ones obscured by the darkness Of ignorance think “movement” with their .

Looking, with the eye of purity, at these hairs Projected onto space by this mental trickery, The yogins, seeing them in their purity,

7 8 MAITRIPA ON THE VIEW

Realize that all existence is like that.

“Oh my goodness! Looking at the centre Of space I see these falling hairs!” Is what the ones who have the eye of purity state. These are not existent, your intelligence is confused!

When the confusion caused by the disease of floaters has been cleared You will be saying, “Having removed that, they are not existent” and at that point, Because being cleared and not cleared are empty, There will be nothing to stop and nothing to produce.

Likewise, the un-outflowed dharmas, The bodies of the sambhogakaya which are The interdependency of pure aspirations made Will fully engage in the aims of sentient beings.

They are not different from them. They are the nature of them and because of that They are exist in uncontrived spontaneity. That distinction dispels the doubts of samsaric mind.

If you do not assert lack of birth, By implication, there are separated things, And because of that, how will we get to the meaning of Madhyamaka which is different from that of the Yogachara texts?

If abandonment of the four extremes Makes the meaning of the Madhyamaka special, SUCHNESS FULLY SHOWN 9

For vijnapti also, there would be a consequence. So again, because these are completely abandoned,

The awareness which is completely liberated From the four extremes which is designated as non-dual, substantial, and true is empty and non-dual. This is understood by the experts who advocate vijnapti.

This variety coming from the authentic limit Will arise as interdependent origination. They are unborn, empty of substance, And are what is just named “un-mixed”.

“ between I-energized and luminosity”, The All-knowing One taught. When they rely on the first, They abandon the view that sees nihilistically.

That is not conducive to the fruition. Whatever you are attached to is not existent so It is by the effortless yoga that the Buddha’s rank is definitely completed.

Noble One was foretold In prophecy by the tathagata. He did correctly follow the buddha’s dharma And taught in full the unborn, which is

The suchness of dharmas. By whatever I have obtained May every world without exception Become a vessel of unification. 10 MAITRIPA ON THE VIEW

“Suchness Fully Shown” composed by the expert Āchārya, Avadhū- tipa, Non-Dual Vajra, is complete. The Indian Preceptor Vajrapā- ṇi and the Tibetan Lotsawa Bhikṣhu Tsultrim Gyalwa translated it and edited it.

Tony Duff translated it into English. SIX VERSES ON MADHYAMAKA

In Sanskrit: madhyamaúhaûaka In Tibetan: dbu ma drug pa In English: Six Verses on Madhyamaka

Prostration to the Buddha.

There exists a momentary awareness Completely liberated from the four extremes; It is to be known through this proposition: Empty of concepts and without reference, and together with superficies.

Non-nihilate self-knowing Appears as the superficies of blue, and so on. It is not produced via characteristics. We assert that it is the Madhyamikas’ path.

That luminosity completely liberated from the four extremes Has the characteristic of falsity;

11 12 MAITRIPA ON THE VIEW

For example, it is illusion-like non-duality and Is a tenet that possesses valid cognition.

That knowing which sees a situation empty of things, Without appearances and without the covers of obscuration, Is in terms of a Madhyamikas’ path, The post-attainment fictional of the pure ones.

Whether there is clarity or not clarity, That there is no referencing in it, That all superficies are of unborn nature, Is what others maintain to be the Madhyamaka.

Luminosity completely liberated from the four extremes And which has the personage of the deity Is a thing of non-dual supreme bliss, A mere interdependent origination personage.

“Six Verses on Madhyamaka” composed by the expert Ācharya Maitrīpa is complete. Guru Vajrapāṇi and Nag Tsho translated it.

Tony Duff translated it into English. GLOSSARY

Actuality, Tib. gnas lugs: A key term in both sutra and tantra and one of a pair of terms, the other being apparent (Tib. snang lugs). The two terms are used when determining the reality of a situation. The actuality of any given situation is how the situation actuality sits or is present; the apparent reality is how any given situation appears to an observer. Something could appear in many different ways, depending on the circumstances at the time and on the being perceiving it but, regardless of those circumstances, it will always have its own actuality, how it really is. The term actuality is frequently used in Mahåmudrå and Great Completion teachings to mean the fundamental reality of any given phenomenon or situation before any deluded mind alters it and makes it appear differently. Alaya, Tib. kun gzhi: This term, if translated, is usually translated as all-base or thereabouts. It is a Sanskrit term that means a range that underlies and forms a basis for something else. In Buddhist teaching, it means a particular level of mind that sits beneath all other levels of mind. However, it is used in several different ways in the Buddhist teaching and changes to a different meaning in case. In the Great Completion teachings, a distinction is made between alaya and alaya

13 14 MAITRIPA ON THE VIEW

; the distinction is subtle but the two must not be confused. Clarity or Illumination, Skt. vara, Tib. gsal ba: When you see this term, it should be understood as an abbreviation of the full term in Tibetan, ’od gsal ba, which is usually translated as luminosity. It is not another factor of mind distinct from luminosity but merely a convenient abbreviation in both Indian and Tibetan dharma language for the longer term, luminosity. See under luminosity for more. Confusion, Tib. ’khrul pa: In Buddhism, this term mostly refers to the fundamental confusion of taking things the wrong way that happens because of fundamental ignorance though it can also have the more general meaning of having lots of thoughts and being confused about it. In the first case, it is defined like this, “Confusion is the appearance to rational mind of something being present when it is not”, and refers for example to seeing an object, such as a table, as being truly present when in fact it is present only as mere, interdepen- dent appearance. Contrivance, contrived, Tib. bcos pa: A term meaning that some- thing has been altered from its native state. Cyclic existence, Skt. saîsåra, Tib. ’khor ba: The type of existence that sentient beings have which is that they continue on from one existence to another, always within the enclosure of births that are produced by ignorance and experienced as unsatisfactory. Although the Tibetan term literally means “cycling”, the original Sanskrit has a slightly different mean- ing; it means to go about, here and there. Discursive thought, Skt. vikalpita, Tib. rnam rtog: This means more than just the superficial thought that is heard as a voice in the head. It includes the entirety of conceptual process that arises due to mind contacting any object of any of the senses. The Sanskrit and Tibetan literally mean “(dualistic) GLOSSARY 15

thought (that arises from the mind wandering among the) various (superficies perceived in the doors of the senses)”. Don(s), Tib. gdon: A general term for any kind of negative force that hits a person and brings trouble. It could be any external or internal thing that causes trouble. A good way to think of it is “negative influence” or “negative force”. Equipoise and post-attainment, Tib. mnyam bzhag and rjes thob: Although often called “meditation and post-meditation”, the actual term is “equipoise and post-attainment”. There is great meaning in the actual wording which is lost by the looser translation. Exaggeration, Tib. sgro ’dogs: In Buddhism, this term is used in two ways. Firstly, it is used in general to mean misunder- standing from the perspective that one has added more to one’s understanding of something than needs to be there. Secondly, it is used specifically to indicate that dualistic mind always overstates or exaggerates whatever object it is examin- ing. Dualistic mind always adds the of solidity, perma- nence, singularity, and so on to everything it references via the concepts that it uses. Severing of exaggeration either means removal of these un-necessary understandings when trying to properly comprehend something or removal of the dualistic process altogether when trying to get to the non- dualistic reality of a phenomenon. Fictional, Skt. saîvôti, Tib. kun rdzob: This term is paired with the term “superfactual” q.v. Until now these two terms have been translated as “relative” and “absolute” but the transla- tions are nothing like the original terms. These terms are extremely important in the Buddhist teaching so it is very important that they be corrected but more than that, if the actual meaning of these terms is not presented, then the teaching connected with them cannot be understood. 16 MAITRIPA ON THE VIEW

The Sanskrit term saîvôti means a deliberate invention, a fiction, a hoax. It refers to the mind of ignorance which, because of being obscured and so not seeing suchness, is not true but a fiction. The things that appear to the ignorance are therefore fictional. Nonetheless, the beings who live in this ignorance believe that the things that appear to them through the filter of ignorance are true, are real. Therefore, these beings live in fictional truth. Fictional truth, Skt. saîvôtisatya, Tib. kun rdzob bden pa: See under fictional. Grasped-grasping, Tib. gzung ’dzin: When mind is turned out- wardly as it is in the normal operation of dualistic mind, it has developed two faces that appear simultaneously. Special names are given to these two faces: mind appearing in the form of the external object being referenced is called “that which is grasped”. Mind appearing in the form of the con- sciousness that is referencing it is called “the grasper” or “grasping” of it. Thus, there is the pair of terms “grasped- grasper” or “grasped-grasping”. When these two terms are used, it alerts you immediately to the fact that a Mind Only style of presentation is being discussed. This pair of terms pervades Mind Only, Madhyamaka, and tantric writings and is exceptionally important in all of them. Note that you could substitute the word “apprehended” for “grasped” and “apprehender” for “grasper” or “grasping” and that would reflect one connotation of the original Indian terminology. The solidified duality of grasped and grasper is nothing but an invention of dualistic thought. It has that kind of character or characteristic. Latency, Skt. våsana, Tib. bag chags: The Sanskrit term means a karmic seed that has been imprinted on the mindstream and is present there as a latency that could, in the future, mani- fest. Although it has become popular to translate this term as GLOSSARY 17

“habitual pattern”, that is not its meaning. Some latencies might belong to habitual patterns of a being but not all will be that way. The key meaning of the original, Sanskrit term is “latency”, something sitting there in mind, ready and waiting to come into manifestation. Luminosity, Skt. prabhåsvara, Tib. ’od gsal ba: the core of mind, called mind’s , has two aspects, parts, or factors as they are called. One is emptiness and the other is knowing. Luminosity is a metaphor for the fundamental knowing quality of the essence of mind. It is sometimes translated as “clear light” but that is a mistake that comes from not under- standing how the words of the Sanskrit and the Tibetan, too, go together. It does not refer to a light that has the quality of clearness (something that makes no sense, actually!) but refers to the illuminative property which is the hallmark of mind. Mind knows, that is what it does. Metaphorically, it is a luminosity that illuminates its own content. In both Sanskrit and Tibetan Buddhist literature, the term is fre- quently abbreviated just to gsal ba, “clarity”, with the same meaning. , Tib. bdud: a Sanskrit term closely related to the word “death”. Buddha spoke of four classes of extremely negative influences that have the capacity to drag a sentient being deep into samsara. They are the “maras” or “kiss of death” of: having a samsaric set of five ; of having afflictions; of death itself; and of the son of gods, which means being seduced and taken in totally by sensuality. Mind, Skt. chitta, Tib. sems: There are several terms for mind in the Buddhist tradition, each with its own, specific meaning. This term is the most general term for the samsaric type of mind. It refers to the type of mind that is produced because of fundamental ignorance of enlightened mind. Whereas the wisdom of enlightened mind lacks all complexity and knows in a non-dualistic way, this mind of un-enlightenment is a 18 MAITRIPA ON THE VIEW

very complicated apparatus that only knows in a dualistic way. , Tib. dran pa: A particular mental event, one that has the ability to keep mind on its object. Together with alert- ness, it is one of the two causes of developing shamatha. See alertness for an explanation. Outflow, Skt. saùrava, Tib. zag pa: Outflows occur when wisdom loses its footing and falls into the elaborations of dualistic mind. Therefore, anything with duality also has outflows. This is sometimes translated as “defiled” or “conditioned” but these fail to capture the meaning. The is that wis- dom can remain self-contained in its own unique sphere but, when it loses its ability to stay within itself, it starts to have leakages into dualism that are defilements on the wisdom. See also under un-outflowed. Post-attainment, Tib. rjes thob: see under equipoise and post- attainment. Prajna, Tib. shes rab: A Sanskrit term for the type of mind that makes good and precise distinctions between this and that and hence which arrives at good understanding. It is some- times translated as “wisdom” but that is not correct because it is, generally speaking, a mental event belonging to dualistic mind where “wisdom” is generally used to refer to the non- dualistic knower of a Buddha. Moreover, the main feature of prajna is its ability to distinguish correctly between one thing and another and hence to have a good understanding. It is very much part of intellect. Rational mind, Tib. blo: Rational mind is one of several terms for mind in Buddhist terminology. It specifically refers to a mind that judges this against that. With rare exception it is used to refer to samsaric mind, given that samsaric mind only works in the dualistic mode of comparing this versus that. Because GLOSSARY 19

of this, the term is mostly used in a pejorative sense to point out samsaric mind as opposed to an enlightened type of mind.

The Gelugpa tradition does have a positive use for this mind and their documents will sometimes use this term in a posi- tive sense; they claim that a buddha has an enlightened type of this mind. That is not wrong; one could refer to the ability of a buddha’s wisdom to make a distinction between this and that with this name, rational mind. However, the Kagyu and traditions in their Mahåmudrå and Great Comple- tion teachings, reserve this term for the dualistic mind. In their teachings, it is the villain, so to speak, which needs to be removed from the practitioner’s being in order to obtain enlightenment. This term has been commonly translated simply as “mind” but that fails to identify this term properly and leaves it confused with the many other words that are also translated simply as “mind”. It is not just another mind but is specifi- cally the sort of mind that creates the situation of this and that (ratio in Latin) and hence, at least in the teachings of Kagyu and Nyingma, upholds the duality of samsara. In that case, it is the very opposite of the essence of mind. Thus, this is a key term which should be noted and not just glossed over as “mind”. , Tib. rig pa: This is the singularly most important term in the whole of Great Completion and Mahåmudrå. In particu- lar, it is the key word of all words in the Great Completion system of the Thorough Cut. Rigpa literally means to know in the sense of “I see!” It is used at all levels of meaning from the coarsest everyday sense of knowing something to the deepest sense of knowing something as presented in the system of Thorough Cut. The system of Thorough Cut uses this term in a very special sense, though it still retains its basic meaning of “to know”. To translate it as “awareness” which is common practice these days is a poor practice; there are 20 MAITRIPA ON THE VIEW

many kinds of awareness but there is only one rigpa and besides, rigpa is substantially more than just awareness. Since this is such an important term and since it lacks an equivalent in English, I choose not to translate it. However, it will be helpful in reading the text to understanding the meaning as just given. This is the term used to indicate enlightened mind as experi- enced by the practitioner on the path of these practices. The term itself specifically refers to the dynamic knowing quality of mind. It absolutely does not mean a simple registering, as implied by the word “awareness” which unfortunately is often used to translate this term. There is no word in English that exactly matches it, though the idea of “seeing” or “insight on the spot” is very close. Proof of this is found in the fact that the original Sanskrit term “vidyå” is actually the root of all words in English that start with “vid” and mean “to see”, for example, “video”, “vision”, and so on. Chogyam Trungpa , who was particular skilled at getting Tibetan words into English, also stated that this term rigpa really did not have a good equivalent in English, though he thought that “insight” was the closest. My own conclusion after hearing extensive teaching on it is that rigpa is just best left untranslated. However, it will be helpful in reading the text to understanding the meaning as just given. Note that rigpa has both noun and verb forms. To get the verb form, I use “rigpa’ing”. State, Tib. ngang: A key term in Mahåmudrå and Great Comple- tion. Unfortunately it is often not translated and in so doing much meaning is lost. Alternatively, it is often translated as “within” which is incorrect. The term means a “state”. A state is a certain, ongoing situation. In in general, there are various states that a practitioner has to enter and remain in as part of developing the meditation. GLOSSARY 21

Superfactual, Skt. paramårtha,Tib. don dam: This term is paired with the term “fictional” q.v. Until now these two terms have been translated as “relative” and “absolute” but those transla- tions are nothing like the original terms. These terms are extremely important in the Buddhist teaching so it is very important that their translations be corrected but, more than that, if the actual meaning of these terms is not presented, the teaching connected with them cannot be understood. The Sanskrit term paråmartha literally means “a superior or holy kind of fact” and refers to the wisdom mind possessed by those who have developed themselves spiritually to the point of having transcended samsara. That wisdom is superior to an ordinary, un-developed person’s consciousness and the facts that appear on its surface are superior compared to the facts that appear on the ordinary person’s consciousness. There- fore, it is superfact or the holy fact, more literally. What this wisdom sees is true for the beings who have it, therefore what the wisdom sees is superfactual truth. Superfactual truth, Skt. paramårthasatya, Tib. don dam bden pa: see under superfactual for an explanation of this term. Superfice, superficies, Tib. rnam pa: in discussions of mind, a distinction is made between the entity of mind which is a mere knower and the superficial things that appear on its surface and which are known by it. In other words, the superficies are the various things which pass over the surface of mind but which are not mind. Superficies are all the specifics that constitute appearance, for example, the colour white within a moment of visual consciousness, the sound heard within an ear consciousness, and so on. Unaltered or uncontrived, Tib. ma bcos pa: The opposite of “altered” and “contrived”. Something which has not been altered from its native state; something which has been left just as it is. 22 MAITRIPA ON THE VIEW

Un-outflowed, Skt. aùrava, Tib. zag pa med pa: See also under out- flowed. Un-outflowed dharmas are ones that are connected with wisdom that has not lost its footing and leaked out into a defiled state; it is self-contained wisdom without any taint of dualistic mind and its apparatus. Wisdom, Skt. jñåna, Tib. ye shes: This is a fruition term that refers to the kind of mind, the kind of knower possessed by a buddha. The original Sanskrit term has many meanings but overall has the sense of just knowing. In Buddhism, it refers to the most basic type of knowing possible. Sentient beings could do this but their minds are obscured so, although they have the potential for knowing with the wisdom of a buddha, it does not happen. If they practise the path to , at some point they will leave behind their obscuration and start knowing in this very simple and immediate way. This sort of knowing is there at the core of every being’s mind. Therefore, the Tibetans called it “the particular type of awareness which is always there”. Because of their word- ing, it is often called “primordial wisdom” but that is too much. It simply means wisdom in the sense of the most fundamental knowing possible. SUPPORTS FOR STUDY

I have been encouraged over the years by all of my teachers to pass on the I have accumulated in a lifetime dedicated to study and practice, primarily in the Tibetan tradition of Buddhism. On the one hand, they have encour- aged me to teach. On the other, they are concerned that, while many general books on Buddhism have been and are being published, there are few books that present the actual texts of the tradition. Altogether, many people have encour- aged me to make and publish high quality translations of individual texts of the tradition. Padma Karpo Translation Committee or PKTC was set up for this purpose. Its web- site address is on the copyright page of this book.

In general, PKTC has published a wide range of books that present the important literature of . In particular, a number of titles have been published in connec- tion with the main topic—the view of Other Emptiness —of this book. Ju Mipham’s text on Other Emptiness called the Lion’s Roar That Proclaims Zhantong (Other Emptiness) has been published and is essential reading. Several books shortly to be

23 24 MAITRIPA ON THE VIEW published by us deal extensively with the Other Emptiness teaching as it came down from Maitripa. PKTC’s book ’s Mahamudra, The Five-Part Mahamudra of the Ka- gyus lays out the Kagyu Mahamudra teaching very clearly using several important texts of the Kagyu tradition; the view expressed in those texts will be clearly seen to resonate with Maitripa’s teaching.

All in all, you will find many books both for free and for sale on the PKTC web-site. These books are usually available not only on paper but in electronic editions that can be down- loaded and used as e-books (which are exactly the same as the paper books, fully typeset and with all images included). Major book sellers also carry them.

Electronic Resources

Electronic editions of these texts are available, free, on the PKTC web-site. The texts are also included at the back of the book as an aid to study.

PKTC has also made a point of developing a complete range of electronic tools to facilitate the study and translation of Tibetan texts. For many years now, this software has been a prime resource for Tibetan Buddhist centres throughout the world, including in Tibet itself. It is available through the PKTC web-site.

The wordprocessor TibetDoc has the only complete set of tools for creating, correcting, and formatting Tibetan text according to the norms of the Tibetan language. It can also SUPPORTS FOR STUDY 25 be used to make texts with mixed Tibetan and English or other languages. To go with this word-processor, I person- ally created a series of extremely high quality Tibetan fonts, based on the forms of Tibetan calligraphy learned from old masters from pre-Communist Chinese Tibet. These type- faces have achieved a legendary status amongst Tibetans because of their authentic appearance.

TibetDoc is used to prepare electronic editions of Tibetan texts in the PKTC text input office in Asia. Tibetan texts are often corrupt so the input texts are carefully corrected prior to distribution. After that, they are made available through the PKTC web-site. These electronic texts are not careless productions like so many of the Tibetan texts found on the web, but are highly reliable editions useful to non-scholars and scholars alike.

The electronic texts can be read, searched, and so on, using the TibetD Reader software. It is advanced software with many capabilities made specifically to fulfil the needs of reading and researching Tibetan texts. It is provided free through the PKTC web-site. Texts can be input using Tibet- Doc or downloaded from the PKTC web-site then put into a library, with TibetD Reader being used to research them quickly and easily. A key feature of the software is that it can look up Tibetan terms in texts on the spot using PKTC’s electronic dictionaries.

PKTC has several electronic dictionaries—some Tibetan- Tibetan and some Tibetan-English—and a number of other reference works. The Illuminator Tibetan-English Dictionary is renowned for its completeness and accuracy. 26 MAITRIPA ON THE VIEW

This combination of software, texts, and dictionaries has become very popular amongst non-Tibetans who are trying to learn Tibetan or deepen their understanding of Buddhism through Tibetan texts. TIBETAN TEXTS

ÉÊ Ê/+è-/-&è,-ýë-#<:-/-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê 0¼Ô-<ß-"-m-!-<Ê /ë+-U+- ¸¥Ê /+è-/-&è,-ýë-#<:-/Ê <$<-{<-:-d#-72:-:ëÊ Ê */<-+$-;è<-9/-9$-/5Ü,-bÜÊ ÊEë-Bè-<è0<-+ý9-d#-72:- )èÊ Ê+$ë<-ýë7Ü-+è-(Ü+-0+ë9-/Z¨<-ý7ÜÊ Ê/+è-&è,-#(Ü<-<ß-0è+-ý9- /;+Ê Ê/þè+-ý7Ü-9Ü0-,Ü-/Vë0-ý-#%Ü# Ê#(Ü<-ý-Jë#<-9Ü0- /Vë0-ý7ëÊ Ê+è7Ü-dÜ9-#(Ü<-!-/Vë0-ý-(Ü+Ê Ê+è7Ü-/+#-#Ü<-7+Ü9- /Bë+-eÊ Ê&ë<-F0<-zè,-0è+-ý-9ß-,ÜÊ Êþè-/-0è+-ý9-$è<-ý- YèÊ ÊDè,-%Ü$-7oè:-7e³$-9$-/5Ü,-dÜ9Ê Êœ×ñ-þè<-0-þè+-+è-%Ü<- 0Ü,Ê ÊYë$-(Ü+-e$-&±/-<-/ë,-:<Ê Ê<-/ë,-:<-,Ü-#6ß#<-þè9- 7b²9Ê Ê#6ß#<-<ß7$-+#ë+-+$-F0-ý9-+#ë+Ê Ê+è7Ü-dÜ9-*0<- %+-/Dè,-,<-þè<Ê ÊdÜ-9ë:-#(Ü<-#(Ü<-Xë0<-7'ß#-ýÊ Ê*ß/-ý- 8Ü<-,Ü-(è9-/Y,-#$ÍÊ Ê+è-,Ü-,$-#Ü-Dë#<-+ë,-¸¥Ê Ê{æ+-¸¥-#<:- /9-;è<-ý9-eÊ Ê/+è-/7Ü-$ë-/ë-(Ü+-7+ë+-#$ÍÊ Ê/+è-+$ë<-

27 28 MAITRIPA ON THE VIEW

ÐÀÑ0è+-,-e$-&±/-0Ü,Ê Ê8ë+-,7$-&#<-ý-&è,-ýë-YèÊ Ê7"ë9- /9-þè-/7Ü-{æ-(Ü+-+ëÊ ÊDè,-%Ü$-7oè:-7e³$-/+è-/-#$ÍÊ Ê#+ë+-,<- 5Ü-/7Ü-/+è-/9-Dë#<Ê Ê+è-dÜ9-+$ë<-ýë-0è+-ý9-/Bë+Ê Ê/+è-/-8ë+- 0Ü,-0è+-ý7$-0Ü,Ê Ê9è-5Ü#-+è-,Ü-0-þè<-ýÊ Ê&ë<-F0<-`Ü-,Ü-+ë,- +0-(Ü+Ê Ê/+è,-ý-Jà,-ý9-0Ü-#<:-/Ê Ê+#-ý7Ü-´¥,-Jë/-F0-;è<- eÊ Ê/+è,-ý-#(Ü<-`Ü-+#-ý-7+ÜÊ ÊYë$-(Ü+-F:-7eë9-´¥,-Jë/- /ëÊ Ê+è-,Ü-#(Ü<-<ß-0è+-ý9-/…å/Ê Ê+ë,-0è+-F0-ý9-\$-e<- ,<Ê ÊW#<-+$-+eÜ/<-`Ü-‚ë9-/-/+# Êvë-Q,-/+è-/9-+è9-<ë$- ,<Ê Ê+è-,<-€ç-P9-#(Ü<-0è+-ý<Ê Ê[-2ì#<-+è9-,Ü-/P-/9- eÊ Ê+è9-,Ü-8$-+#-0*9-7'ß#-%Ü$ÍÊ Ê6ß$-7'ß#-#ë-7.$-Dë#<- ý9-7b²9Ê Ê6ß$-7'ß#-:-#,<-F:-7eë9-ýÊ Ê<è0<-%,-+ë,-:- #%Ü#-·â-/Ië,Ê Ê/+è-<è0<-T-8Ü-F:-7eë9-ýÊ Ê[-2ì#<-7"ë9- :ë-*/<-8Ü,-)èÊ Ê;è<-9/-Yë$-ý-(Ü+-¸¥-/Bë+Ê Ê+è-,Ü-/+#-#Ü- /…å/-e9-7+ë+Ê Ê;è<-9/-*/<-/+#-+è-"ë-,Ê ÊdÜ-9ë:-,$-#Ü- +#-ý-YèÊ Ê/+è-/-#,<-0è+-F:-7eë9-bÜÊ ÊW#<-ý<-0+ë9- /Z¨<-;è<-ý9-eÊ ÊDè,-%Ü$-7oè:-7e³$-10-bÜ-dÜ9Ê Ê/+è,-(Ü+-0- 8Ü,-Yë$-ý-0Ü,Ê Ê#<:-/-T-8Ü-F0-ý-8$ÍÊ Ê9$-/5Ü,-0è+-ý7Ü- 9$-/5Ü,-)èÊ Ê'Ü-P-'Ü-P9-[$-b²9-ýÊ Ê+è-P9-+è-,Ü-Yë$-(Ü+- /+# Ê#(Ü<-+$-#(Ü<-<ß-0è+-;è<-#$ÍÊ Ê+è-+$-+è-,Ü-/#-&#<- o:Ê ÊF:-7eë9-=è-9ß7Ü-$-{:-eè+Ê Ê=è-9ß-!7Ü-+ë,-:-9/- #,<Ê Ê+$ë<-7+Ü-v-09-e<-,<-<ßÊ Êvë-Q,-<è$-#è-/5Ü,-¸¥- #,<Ê Ê+#-ý<-+#-ý7Ü-{:-/-F0<-`Ü<-8ë$<-<ß-[-2ì#<-7+Ü-,Ü- TIBETAN TEXTS 29

D#-·â-/Bë+-0è+-#$ÍÊ Ê#+ë+-,<-0-þè<-0Ü-7##-/U:-ý-eè-/9- 9$-+$-#5,-¸¥-Dë#<-ý-\$<-ý-8ÜÊ Ê/+è,-+$-Jà,-ý9-[$-/-rÜ+- 5Ü-0(0-ý-(Ü+-¸¥-#(Ü<-0è+-$ë-/ë-7+Ü9-$è<-ýÊ Ê7"ë9-:ë-/+#-ýë-7+Ü- ,Ü-{:-/7Ü-8ë,-),-#5Ü9-b²9-Eë-Bè-0"9-7ië-*ß/-ý7Ü-+/$ÍÊ Ê/+è-/- &è,-ýë-#<:-/-yë/-+ýë,->-4-ZÓ-·ÔÜ-ý-#(Ü<-<ß-0è+-ý7Ü-Eë-Bè<-03+-ý- Jë#<-<ëÊÊ ÊÊv-0-/‰-ý¡-­Ü-+$ÍÊ H-/ë,-bÜ<-/€ç9- /7ëÊÊ ÊÊ ÉÊ ÊT,-%Ü#-þè<-ý-lá#-ý-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê <-=-3-®-ª-! Ê/ë+-U+-¸¥Ê T,- %Ü#-þè<-ý-lá#-ýÊ Eë-Bè-73Ý,-ý-:-d#-72:-:ëÊ ÊD#-+$-&+- :<-$è<-ië:-/Ê Ê+è-(Ü+-/+è9-#;è#<-F0<-`Ü<-/5è+Ê Ê9$- /5Ü,-:<-þè<-&ë<-F0<-:Ê Ê…å/-+$-<è:-/9-d³#-,Ü-/Bë+Ê Ê 8ë+-ý9-‰-/-F0<-:-/Bë+Ê Ê*0<-%+-F0-ý9-+c+-,-0è+Ê Ê 0è+-ý9-‰-/-:-/Bë+-ýÊ ÊF0-ý9-+c+-,-*0<-%+-8ë+Ê Ê'Ü-P- 'Ü-P9-…ë-/)#<-ýÊ Ê+è-(Ü+-F:-7eë9-ý-F0<-þèÊ Ê+è-P-+è-P9-…ë- /)#<-ýÊ ÊF:-7eë9-+è-(Ü+-`Ü<-,Ü-73é0<Ê Ê#$-dÜ9-T,-%Ü#- þè<-0-/%ë<Ê Ê+è-dÜ9-+ë#-0è+-T,-%Ü#-þè<Ê Ê/+è-:<-T,-%Ü#- þè<-#5,-0Ü,Ê Ê/+è-/-+ë#-ý-0è+-02,-(Ü+Ê Ê;è<-dÜ9-+ë#-ý- 0è+-ý7Ü-/+# Ê+eè9-0è+-Dë#<-ý-+0-ý-YèÊ Ê[-2ì#<-9$-9Ü#- Dë#<-e<-ý<Ê ÊT,-%Ü#-þè<-ý7Ü-{-02ì9-¹¥/Ê ÊW#<-`Ü-+è-(Ü+- F:-7eë9-ýÊ Ê+ë#-0è+-+ë,-:-9/-·â-#,<Ê rÜ+-ý-8$-,Ü-v-09- 30 MAITRIPA ON THE VIEW e<Ê Ê+ë#-ý-0è+-ý7Ü-8ß:-7+Ü-Yë,Ê ÊT,-%Ü#-þè<-ý-lá#-ý-v-0- 0ê-jÜ-ý<-03+-ý-Jë#<-<ëÊÊ ÊÊ{-#9-bÜ-0",-ýë-/‰-ý¡-­Ü- +$ÍÊ /ë+-`Ü-:ë-1¡-/-02±9-+#è-yë$-ƒÉ-,->-!-9<-/€ç9- /7ëÊÊ ÊÊ ÉÊ Ê+è-"ë-,-(Ü+-9/-·â-/Y,-ý-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê )'-m-!-<-¹-Ó0Ê /ë+-U+-¸¥Ê +è-"ë- ,-(Ü+-9/-·â-/Y,-ý-5è<-e-/Ê 7'0-+ý:-#5ë,-¹¥9-b²9-ý-:-d#- 72:-:ëÊ Ê<$<-{<-U¨-#<ß0-$ë-/ë-%,Ê Ê#$-#Ü-0*ß-:<-þè<- b²9-ýÊ ÊrÜ+-+$-f-$,-7+<-ý7Ü-0&ë# Ê;è<-9/-*/<-/+#-:- d#-72:Ê Êþè-/ë-9/-9Ü/-%,-+#-:Ê Ê0"7-:-„-;+-[$-/- P9Ê Ê+è-/5Ü,-0-9Ü#-0ß,-/…Ü/<-ý7ÜÊ ÊeÜ<-ý-F0<-,Ü-7ië-X0- <è0<Ê Ê7ná:-ý<-0"7-:-02ì,-ý-8ÜÊ Ê„-:-+#-ý7Ü-0Ü#-#Ü<- /PÊ Ê0*ë$-/-+#-:-F:-7eë9-ý<Ê ÊrÜ+-ý-*0<-%+-+è-P9- Dë#<Ê Ê`è-:#<-,0-0"7Ü-+`Ü:-Pë<-+$ÍÊ Ê„-;+-73Ý$<-ý- /+#-#Ü<-0*ë$ÍÊ Ê+#-ý7Ü-0Ü#-%,-+è<-‰<-ýÊ Ê8ë+-0Ü,-aë+-`Ü- vë-ië<-7há:Ê Ê9/-9Ü/-`Ü<-7há:-/<:-/7Ü-dÜ9Ê ÊdÜ-,<-8ë+- 0Ü,-5è<-/Bë+-`ÜÊ Ê/<:-+$-0Ü-/<:-Yë$-ý7Ü-dÜ9Ê Ê+è-(Ü+-¸¥<- ,-+##-…å/-0è+Ê Ê+è-/5Ü,-6#-ý-0è+-&ë<-F0<Ê Ê:ë$<-ë+- Jë#<-ý7Ü-U¨-+#-#ÜÊ ÊDè,-7oè:-^ë,-:0-+#-#Ü<-,ÜÊ Ê ÐÀÑ<è0<-%,-+ë,-¸¥-9/-·â-7'ß# Ê+è-+#-+è-:<-*-++-0Ü,Ê Ê+è- +#-+è-8Ü-9$-/5Ü,-dÜ9Ê Ê+è-+#-0-/%ë<-T©,-bÜ<-iá/Ê Ê+è-+eè<- TIBETAN TEXTS 31

<è0<-`Ü-+ë#<-ý-<è:Ê Ê#:-)è-þè-0è+-0Ü-7+ë+-,Ê ÊQë#-ý<- +$ë<-:-*-++-ý<Ê ÊF:-7eë9-ë+-#º¥$-:<-#5,-ý7ÜÊ Ê+/ß- 07Ü-+ë,-¸¥-'Ü-P9-7b²9Ê Ê#:-)è-0*7-/5Ü-F0<-\$<-ý<Ê Ê +/ß-07Ü-+ë,-,Ü-a+-7.#<-,Ê ÊF0-9Ü#-:-8$-*:-/9-7b²9Ê Ê +è-8$-7+Ü-+#-F0-\$-dÜ9Ê Ê0*7-/5Ü-:<-,Ü-F0-ië:-/7ÜÊ Ê ;è<-ý-#(Ü<-0è+-J<-/+è,-ýÊ Ê/D#<-ý<-Yë$-5Ü$-#(Ü<-<ß- 0è+Ê ÊF0-9Ü#-‰-/7Ü-0"<-ý<-9Ü# Ê8$-+#-0*7-:<-[- 2ì#<-7+ÜÊ ÊDè,-%Ü$-7oè:-:<-7e³$-/9-7b²9Ê Ê+è-,Ü-0-þè<- J<-`Ü<-Yë$ÍÊ Ê0-7lè<-0Ü$-10-ý-(Ü+-+ëÊ Ê/+#-eÜ,-/x/<- +$-7ë+-#<:-/7ÜÊ Ê+eè-/-´¥,-0aè,-bÜ<-#<ß$<-ýÊ Ê#$-2é-+è- +#-#%Ü#-/Yè,-ýÊ Ê+è<-,Ü-&+-ý9-P-/-\$ÍÊ Ê7o<-/ß-+è-(Ü+-0Ü- 0*ß,-dë#<Ê Ê#$-:-&#<-ý-8ë+-0Ü,-ý<Ê Ê7/+-0è+-‚ë9-/-+è- 8Ü<-,ÜÊ Ê<$<-{<-#ë-7.$-$è<-Jë#<-eè+Ê Ê+è-/5Ü,-#;è#<- ý<-:ß$-/Y,-ý7ÜÊ Ê7.#<-ý-tä-…å/-`Ü<-/5è+-ýÊ Ê<$<-{<- &ë<-`Ü-Bè<-7o$-(Ü+Ê Ê&ë<-`Ü-+è-(Ü+-0-þè<-ý9Ê Ê+è-(Ü+-9/- /Y,-e<-ý-:<Ê Ê/+#-#Ü<-/<ë+-,0<-#$-*ë/-ýÊ Ê+è<-,Ü- 7'Ü#-Dè,-0-:ß<-ýÊ Ê6ß$-¸¥-7'ß#-ý7Ü-[ë+-b²9-%Ü# Ê+è-"ë-,-(Ü+- 9/-·â-/Y,-ý-5è<-e-/-yë/-+ýë,-0"<-ý->-4-ZÓ-·ÔÜ-ý-#(Ü<-<ß-0è+-ý7Ü- Eë-Bè<-03+-ý-Jë#<-<ëÊÊ ÊÊ{-#9-bÜ-0",-ýë-/‰-ý¡-­Ü- +$ÍÊ /ë+-`Ü-:ë-1¡-/-+#è-yë$-2±:-hÜ0<-{:-/<-/€ç9-%Ü$-º¥<- ý7ëÊÊ ÊÊ 32 MAITRIPA ON THE VIEW

ÉÊ Ê+/ß-0-lá#-ý-5è<-e-/-/º¥#<-<ëÊÊ ÉÊ Ê{-#9-U+-¸¥Ê 0-^-0-®-ª-! Ê/ë+-U+-¸¥Ê +/ß- 0-lá#-ýÊ <$<-{<-:-d#-72:-:ëÊ Ê0*7-/5Ü-:<-,Ü-F0- ië:-/7ÜÊ Ê;è<-ý-U+-%Ü#-0-8ë+-+èÊ ÊDë#-ý<-Yë$-5Ü$-+0Ü#<- ý-0è+Ê ÊF0-/%<-‰-/<-;è<-ý9-eÊ Ê&+-ý-0-8Ü,-9$-9Ü#- ,ÜÊ ÊWë,-ýë-:-<ë#<-F0-ý9-[$ÍÊ Ê+è-,Ü-02,-(Ü+-`Ü<-0- þè<Ê Ê+/ß-0-ý-8Ü-:0-¸¥-7+ë+Ê Ê0*7-/5Ü-:<-,Ü-F0-ië:- /7ÜÊ Ê#<:-/-Jà,-ý7Ü-02,-(Ü+-+èÊ Ê+ýè-,Ü-€ç-0-P9-#(Ü<- 0è+Ê Ê2+-09-Q,-ý7Ü-iá/-0*7ëÊ Ê+$ë<-ýë-Yë$-ý9-9Ü#-ý- #$ÍÊ Ê[$-/-0è+-%Ü$-…Ü/-#8ë#<-0è+Ê Ê+è-(Ü+-+/ß-0-ý-8Ü- :0Ê ÊBè<-*ë/-+#-ý7Ü-´¥,-Jë/-8Ü,Ê Ê#<:-/70-,Ü-0Ü-#<:- /Ê Ê+è-(Ü+-:-,Ü-+0Ü#<-<ß-0è+Ê ÊF0-´¥,-0-þè<-ý7Ü-9$- /5Ü,Ê Ê#5,-+#-+/ß-0-ý-9ß-7+ë+Ê Ê0*7-/5Ü-:<-,Ü-F0-ië:- /7ÜÊ Ê#<:-/-T-8Ü-/+#-(Ü+-%,Ê Ê#(Ü<-0è+-0&ë#-·â-/+è-/7Ü- +$ë<Ê ÊDè,-%Ü$-7oè:-7e³$-10-/+#-(Ü+Ê Ê+/ß-0-lá#-ý-5è<-e- /-yë/-+ýë,-0"<-ý-0ê-jÜ-ý<-03+-ý-Jë#<-<ëÊÊ ÊÊv-0-/‰-ý¡- ­Ü-+$ÍÊ ,#<-2ì<-/€ç9-/7ëÊÊ ÊÊ INDEX

a momentary awareness . . . 11 development stage ...... 1 actuality...... 13 dharmas...... 1, 2, 5, 8, 9, 21 alaya ...... 13 dharmas produced from a alaya consciousness...... 14 nature...... 5 All-knowing One ...... 9 dohas...... v appearance ..... 7, 14, 21, 25 dohas of Saraha...... v appearance of falling hairs . . 7 dual and non-dual...... 3 appearances...... 4, 12 dualistic mind..... 15-18, 21 authentic limit...... 3, 9 emptiness . . . 1, i, vi, 2, 3, 17, birthless...... 1 23, 24 bliss...... iii, 1-6, 12 emptiness I ...... 3 bliss of interdependent emptiness yoga...... 2 origination...... 2 enlightenment...... 2, 18 Buddha ..... 1, 11, 17, 18, 21 essence of mind...... 17, 19 buddhas of the three kayas . . 7 exaggeration...... 5, 15 chakras ...... 3 existence ...... 4, 8, 14 Chakrasamvara...... vi extremes ...... 8, 9, 11, 12 characteristic of falsity .... 11 eye of purity ...... 7, 8 childish ones...... 7 falling hairs ...... 7, 8 completion stage...... 1 falsity...... 2, 4, 11 conquerors ...... 4 fictional truth ...... 16 consciousness . . 14, 16, 20, 21 floaters ...... 7, 8 co-emergence...... iii, 5, 6 four extremes .... 8, 9, 11, 12 deity ...... 3, 12 fruition ...... 9, 21

33 34 MAITRIPA ON THE VIEW

Gampopa’s Mahamudra . . 24 nirvana...... 7 great bliss...... iii, 1 non-dual great bliss...... 1 Great Bliss Elucidated . . . iii, 1 non-duality ...... 3, 12 guru ...... v, 4, 6, 12 non-dwelling ...... 3 Illuminator Tibetan-English non-existent...... 2 Dictionary...... 25 non-existent thing...... 2 illusion ...... 3, 12 non-nihilate self-knowing illusion-like non-duality . . 12 ...... 11 Indian masters of Mahamudra non-restriction...... 6 ...... v not non-existent ...... 2 interdependency ...... 8 Other Emptiness . . 1, i, vi, 23, interdependent origination 24 ...... 1-3, 9, 12 Padma Karpo . . . 1, i, ii, vi, vii, I-energized...... 9 23 Kagyu...... v, 18, 24 Padma Karpo Translation Kagyu view ...... v Committee . . . 1, i, ii, vi, vii, knower...... 6, 18, 21 23 lack of birth...... 8 permanence...... 5, 15 latencies...... 3, 17 permanence and nihilism . . 5 Lion’s Roar That Proclaims post-attainment . . . 12, 15, 18 Zhantong...... 23 post-attainment fictional of the luminosity . . 3, 11, 12, 14, 17 pure ones...... 12 Madhyamaka.... iii, vi, 8, 11, prajna...... 1, 3, 7, 18 12, 16 prajna-and-upaya I ...... 3 Mahamudra...... 1, i, v, 24 pride of the heruka ...... 4 Maitreya...... v pure ones...... 4, 12 Maitreya and Asaðga...... v purity...... 2-4, 7, 8 Maitripa...... v-6, 24 rank of unification...... 3 Manjushri...... 7 Ratnagotravibhaðga ...... v mantra ...... 3 referencing...... 12, 16 Marpa...... v rigpa...... 19, 20 Marpa the Translator ..... v samsara...... 2, 17, 19, 20 method...... 3 Saraha ...... v muni...... 2 seed of enlightenment..... 2 Nagarjuna ...... 9 self ...... 4, 6, 11, 18, 21 Naropa...... v self-knowing ...... 6, 11 nihilism ...... 5 sentient being ...... 17 INDEX 35 sentient beings . . . 3, 8, 14, 21 unification...... 3, 9 study and translation of un-outflowed dharmas . . 8, 21 Tibetan texts ...... 24 un-restricted co-emergence suchness ...... iii, 6, 7, 9, 16 ...... 6 suchness of dharmas...... 9 un-restricted self...... 6 superfact...... 2, 20 upaya...... 1, 3, 7 superfactual truth...... 20 upaya and prajna...... 1 superficies..... 11, 12, 15, 21 Uttaratantraùhåstra...... v supreme bliss...... 12 vajra dakini ...... 4 sutra and tantra...... vi, 13 vajra holder...... 5 tathagata...... 9 Vajrasatva ...... 1 tenet ...... 12 valid cognition ...... 12 the authentic...... 3, 9 variety...... vi, 3, 4, 6, 9 the nature ...... 2, 3, 8 view that sees nihilistically . . 9 Tibet...... ii, v, vi, 24, 25 vijnapti ...... 9 Tibetan texts...... iii, 24-27 Yogachara ...... vi, 8 TibetD ...... 25 Yogachara texts...... 8 truth ...... 2-4, 16, 20 yogin of mantric suchness . . 6 two things in conjugation . . . 2 unborn ...... 2, 4, 9, 12

Tony Duff has spent a lifetime pursuing the Buddha’s teaching and transmitting it to others. In the early 1970's, during his post-graduate studies in molecular biology, he went to Asia and met the Buddhist teachings of various South-east Asian countries. He met Tibetan and has followed it since. After his trip he abandoned worldly life and was the first monk ordained in his home country of Australia. Together with several others, he founded the monastery called Chenrezig Institute for Wisdom Culture where he studied and practised the Gelugpa teachings for several years under the guidance of Yeshe, Lama Zopa, Lodan, and Zasep . After that, he offered back his ordination and left for the USA to study the Kagyu teachings with the incomparable Chogyam Trungpa Rinpoche. Tony was very active in the community and went through all possible levels of training that were available during his twelve year stay. He was also a core member of the Trans- lation Committee. After Chogyam Trungpa died, Tony went to live in Nepal where he worked as the personal translator for Tsoknyi Rinpoche and also translated for several other well-known teachers. He also founded and directed the largest Tibetan text preservation project in Asia, the Drukpa Kagyu Heritage Project, which he oversaw for eight years. He also established the Padma Karpo Translation Committee which has produced many fine translations and made many resources for translators such as the highly acclaimed Illuminator Tibetan-English Dictionary. After the year 2000, Tony focussed primarily on obtaining teachings from the best teachers available, especially within Tibet, and translating and teaching them. He has received much approval from many teachers and has been given the titles “lotsawa” and “lama” and been strongly encouraged by them to teach Westerners. One way he does that is by producing these fine translations.

PADMA KARPO TRANSLATION COMMITTEE P.O. Box 4957 Kathmandu Nepal http://www.tibet.dk/pktc

Top View