TILOP PROJECT
1
Doh ko a
FABRIZIO TORRICELLI
2018
THE TILOP PROJECT
Omnia sunt communia (Thomas Müntzer)
Seventeen titles extant in Indic and Tibetan sources can be ascribed to the
tenth-century Bengali yogin Tilop ―
1. Tillop dasya Doh ko a,
2. *Tilatailavajragīti,
3. rī-sahaja a varasv dhi ṭh na,
4. Vajraḍ kinīni k yadharma,
5. *Vajraḍ kinībh van dṛ ṭicary trayasa ketanirde a,
6. Sa varopade amukhakarṇaparampar cint maṇi,
7. Tattvacaturupade aprasannadīpa,
8. Mah mudropade a,
9. Karuṇ bh van dhi ṭ na,
10. Vi ntarab hyanivṛttibh van krama,
11. *Nimittasūcan vy karaṇa,
12. aḍdharmopade a,
13. Acintyamah mudr ,
14. *A ṭaguhy rth vav da,
15. *Sekagranthamocan vav da,
16. *Nijadharmat gīti,
17. Gurus dhana.
Their Tibetan translations can be found in the bsTan ’gyur, the bDe mchog
snyan brgyud plus related hagiographic material, and in the gDams ngag
mdzod. Since the arrangement of the above texts differs in the three
collections, they have an arbitrary order also here.
The virtual papers I want to share are parts of an ongoing project. Each
issue consists of the edition of a Tilopan text with parallel English
translation, critical notes, and glosses. Although imperfect, I wish the semifinished material of this construction site could be of some use to the
student.
Fabrizio Torricelli
CONTENTS
Tillop dasya Doh ko apañjik S r rthapañjik
The Tibetan Text of Tilop ’s Doh ko a
The Language of the Doh s
Phonological Inventory of TDK
Morphological Inventory of TDK
Prosodic Inventory of TDK
A Tentative Restoration of Tilop ’s Doh ko a
Repro-Transcript of the Tillop dasya Doh ko apañjik S r rthapañjik
Index Verborum of Tilop ’s Doh ko a
References
i
1
41
61
65
67
69
75
86
115
123
EDITORIAL SYMBOLS AND TYPE
/
2r1
[1v]
|
†††
[]
[·]
[··]
+
[+ + +]
xxx
(xxx)
[xxx]
{xxx}
‹xxx›
xxx
xxx
xxx
ˎ
_
◯
├
◦
④
xxx]
:
x→y
line change;
pagination and line number;
pagination;
punctuation mark;
missing folio;
lacuna;
a single illegible element of a partially legible ak ara;
illegible or partially preserved ak ara;
lost ak ara due to physical damage;
lost ak aras the number of which is conjectured;
legible text;
uncertain reading;
conjectural reading;
editorial deletion;
editorial supplement;
original text in a commentary context;
quoted text;
scribal deletion;
vir ma;
a vir ma-like sign between words;
blank for the binding hole;
space-filler symbol;
a small ring symbol;
figure indicating the line number at the end of a scribal addition;
an ornamental symbol;
single square bracket separating in the apparatus the reading in
the text from comments, variants, and conjectures;
colon separating different variants in the apparatus;
text from x to y in the apparatus;
ii
ABBREVIATIONS
add.
Ap.
c.
cf.
cod.
codd.
com.
conj.
del.
ed.
em.
ex
ff.
fol. / fols
ibid.
inf.
i.t.
l. / ll.
loc. cit.
μ
m.c.
mg.
n.
no. / nos
om.
op. cit.
Pkt
r
Skt
sup.
suppl.
s.v.
Tib.
transl.
ts.
v
v. / vv.
(addidit) added
Apabhraṃ a
(circa) approximately
(confer) compare
(codex) manuscript
(codices) all other manuscripts / sources
commentary
(conieci) I have conjectured
(delevi) I have deleted
edition, editor
(emendavi) I have emended
on the basis of
and the following pages / lines
folio / folios
(ibidem) in the same place
(infra, inferior) below, lower
(in textu) in the text itself
line / lines
(loco citato) in the place cited
(mora) prosodial instant
(metri causa) for the sake of the meter
(margen) margin
note
number / numbers
(omisit) omitted
(opere citato) in the work cited
Pr krit
(recto) front side of a folio
Sanskrit
(supra, superior) above, upper
(supplevi) I have supplied
(sub voce) under the word
Tibetan
translation, translator
(tatsama) synonymous
(verso) back side of a folio
verse / verses
iii
SIGLA
AHK
B
BA
BHS
C
CST
D
GPS
HGA
HVT
IA
IASWR
KDK
MIA
MU ASKU
MVy
MW
N
NIA
.
OIA
Q
SDK
SDKP
TBRC
TCUP
TDK
TDKP
T .
TSD
Apabhra -Hindī-Ko (Kum r 1987)
Bagchi 1938
Roerich 1949
Edgerton 1953
Co ne xylograph bsTan ’gyur
Cakrasa varatantra (Pandey 2002)
sDe dge xylograph bsTan ’gyur
Pischel 1900
Tagare 1948
Hevajratantra (Snellgrove 1959)
Indo-Aryan
Institute for Advanced Studies of World Religions, New York
K ṇhap dasya Doh ko a (Bagchi 1938)
Middle Indo-Aryan
Antasthitikarmodde a in Maṇḍalop yik (Tanemura 2012)
Mah vyutpatti
Monier-Williams 1899
sNar thang xylograph bsTan ’gyur
New Indo-Aryan
tani Catalogue
Old Indo-Aryan
Peking Qianlong xylograph bsTan ’gyur
Sarahap dasya Doh ko a (Bagchi 1938)
Sarahap dasya Doh ko apañjik (Bagchi 1938)
Tibetan Buddhist Resource Center, Cambridge, Ma.
Tilop ’s Tattvacaturupade aprasannadīpa
Tillop dasya Doh ko a
Tillop dasya Doh ko apañjik S r rthapañjik
T hoku Catalogue
Tibetan–Sanskrit Dictionary (Chandra 1959)
iv
Tillop dasya Doh ko apañjik S r rthapañjik
(TDKP)
Commentary on Tilop ’s Treasure of Doh s
The only Tilopan work we have in its original language is the ‘Treasure of Doh s’
(Doh ko a).1 As a matter of fact, what we know of the Apabhraṃ a text of
Tilop ’s Doh ko a (TDK) has been incompletely quoted in an anonymous
Sanskrit commentary (pañjik ) on it, with the title Tillop dasya doh ko apañjik
s r rthapañjik (TDKP). Discovered in 1929 by Prabodh Chandra Bagchi in the
private collection of Hemar ja arm in Kathmandu, the manuscript is currently
preserved in the National Archives of Nepal. The Doh ko as of Tilop and Saraha
contained therein were published in 1935 with their Sanskrit translation, notes,
and English translation in the Journal of the Department of Letters of the Calcutta
University (Bagchi 1935a), and as an independent book with the same pagination
in the same year (Bagchi 1935b). Later, in 1938, they found their place at no. 25
of the Calcutta Sanskrit Series, but without notes and English translations, under
the title of Doh ko aŚ Apabhra a Texts of the Sahajay na School (Bagchi 1938).
As to these two Doh ko as, Bagchi (1938Ś i) wrote that ‘the former is entirely new
whereas the second is a very correct and more complete copy of the Doh ko a of
Saraha already known’. In addition, the book included other fragments of Saraha’s
songs, and a Doh ko a by K ṇha (KDK).
Since then, no other first-hand studies have been done on that codex
unicus, and Tilop ’s stanzas were quoted from Bagchi’s editio princeps.2 In
all probability, this lack of attention to the original from the late thirties of
the last century is partly due to the fact that the National Archive’s
Bṛhatsūcīpatra, at no. 5–104, gives as short title ‘Doh ko a with Pañjik ’,
A preparatory concise description of this source can be found in my Tilop Ś A
Buddhist Yogin of the Tenth Century (forthcoming). What follows is an
elaboration and expansion of it.
2
After Bagchi (1935), some verses have been translated by Dasgupta (1946,
1950), while a complete English translation can be found in N.N. Bhattacharyya
1982 (289–91), and more recently in Jackson 2004 (129–42).
1
1
and the colophon reads ‘ rī Mah yogi vara Bhillo Doh ko a Pañjik ...
n ma sam pta ’, because of the ambiguity between bha and ta in Newari
script—
bhi
ti
Nevertheless, thanks to the providential help of Mr. Nam Raj Gurung, the
general manager of the Kathmandu office of the Nepal Research Centre,
the manuscript edited by Bagchi was identified as the one catalogued as 5–
104, and microfilmed by the Nepal-German Manuscript Preservation
Project under the reel-number A 932/4.
The characters of the manuscript are written in the bhujimol variety of
the Newari script, interspersed with some ak aras in the Kuṭila or PostLicchavi script ( kya 1974Ś 4–5, 16–17). The occurrence of these graphic
archaisms, as for example ṭya (3v5), jya (3v5, 14v4), and kya (5r3), leads to
think that the manuscript is a sample of the early phase of bhujimol, a script
which was in use since the eleventh century (Pal 1985: 233)—
ṭya
jya
kya
If that is the case, the manuscript would date back to an extraordinary
season for the siddhas’ tradition of doh s among the Newars in the
Kathmandu Valley: in particular, the second half of that century. It was
indeed the time of the Indian master Vajrap ṇi, who had reached Lalitpur in
1066 at the age of fifty, as we are informed by ’Gos Lo ts ba gZhon nu
dpal (1392–1481) in his ‘Blue Annals’ (Deb ther sngon po 758.3–4, BA
855–56). Vajrap ṇi would have brought to Nepal and Tibet the esoteric
tradition of his guru Advayavajra. We know a plethora of names for this
siddha, namely, D modara, Martabodha, kyamitra, Maitrīgupta from the
2
so-called Shamsher Manuscript (IASWR, MB II 144; Tucci 1930; Lévi
1930–32; Pandey 1990), Maitrīp (da) and abarap da the Son from the
Tibetan historians, or Avadhūtīp (da) from the Sanskrit colophons. If
Advayavajra/Maitrīp (986–1063; cf. Tatz 1988: 473; Mathes 2015: 1 n. 2)
would have lived at the time of Dīpaṃkara rījñ na Ati a (c. 982–c. 1054),
Vajrap ṇi (c. 1016–) was contemporary with Mar pa Chos kyi blo gros (c.
1012 –c. 1097).
The manuscript consists of 79 oblong brown leaves measuring 26 × 5
cm, damaged by breaking especially on their right-hand side. Its extant
folios are 2–5, 7–12, 14–20, 22–29, 31–33, 35–51, 53–54, 63, 66–68, 71–
87, 89–96, 98–99, 102. The leaves have a hole for strings to pass through
and bind the manuscript about halfway from top to bottom. The holes
divide the length of the leaves into two portions, the right portion of which
covers more space than the left one. Some space around the hole is left
blank. Each side of the leaves contains five lines, and the average number
of ak aras is 35 per line. The consecutive numbers of the folios are given
on the verso sides in the middle of the left-hand margin of the leaves. At
folios 8–9, broken off on their left-hand side, the foliation in the blank
above the binding hole is obviously a later addition.
As for the punctuation, apart from single and double daṇḍas, this
portion of the manuscript has 76 vir ma-like strokes between single
words—
Another noteworthy feature is represented by three daṇḍa-like symbols
filling the space at the end of the left half of the line (3r3, 5r4, 11r4)—
Moreover, there are four daṇḍas grouped in pairs. In eight cases a cipher is
given in between: 1 (2r2), 2 (3v3), 9 (5v5), 12 (7v3), 13 (8r1), 18 (11v4), 21
(14r5), 25 (16v4); in five cases the space is left blank (10r2, 10v2, 11r1, 15r1,
16r1), and in three there is a circular ornamentation (5r1, 7r1, 17v3). The
only other ornamentation can be found at the end of our text (17v4). A
correction occurs on folio 9r2 where a slant thin stroke marks the
superfluous ak ara to be cancelled—
3
Some ak aras omitted from the text have been restored twice in the upper
and in the lower margin of folio 8r. These added ak aras—the beginning of
a quotation from the Hevajratantra—are followed by the number of the
line they have been omitted from.
The Tillop dasya doh ko apañjik s r rthapañjik is contained on
folios 2–17 of the manuscript, and it is followed (17v4) by the commentary
to Saraha’s Doh ko a, namely the Doh ko apañjik (Do ha mdzod kyi dka’
’grel, . 3101, T . 2256) by the above mentioned Advayavajra/Maitrīp .
Folios 1, 6, and 13 are missing. The remnant of this portion of the
manuscript has suffered the most serious mechanical damage on folios 4
and 11, where an average of 9 and 6/11 ak aras per line are lost.
The manuscript does not distinguish between ba and va, although,
according to palaeographical manuals, va should have an indented form
( kya 1974Ś 45–46, 49, 51; Pant 2000: 90).
The avagraha sign when an initial a– is elided after a final –a is used
only occasionally: it occurs twice when two a-vowels coalesce, for
ūnyat karuṇa ’dvayasam dhi (11r2) and tad ’nuttara (11r3).
The following cases of gemination after r can be found: m rgga (10r3,
17r5, 17v1), arccana (10r1), varjjita (15v2), varṇṇa (15r5, 15v1, 15v2, 15v3),
pūrṇṇa (15v5), pravarttata (7r4), mūrtti (14v4), vimardda (12r2–3, cf. HVT
II.iii.6; see also 12r4), karppūra (14r2), karmma (11v3, 12v2, 16v1),
nirmmala (7v4, 17r1), dharmma (16v1), sarvva (3r5, 8rinf.mg, 10r3, 12r1,
15v5, 16v3), nirvv ṇa (2v5, 3r4, 10v5), nirvvikalpaka (3v4, 4r1), but also
nirvikalpaka (5v1).
A double t preceding v is generally degeminated to a single one: tatva
(3v2, 4v5, 5r2, 5r3, 5r4, 5v1, 7r5, 7v5, 8r3, 8r5, 9r1, 9r5, 9v2, 10r1, 10r3, 11r3,
12v3, 14r4, 15r1, 15r2, 15r5), but also tattva (8r3, 11v2, 15r5), satva (2r2, 7r2,
7v1, 9r4, 10r3), matv (8r4).
As for the scribal mistakes, the manuscript shows the usual confusion
of sibilants, nasals, vowel signs, and similar ak aras, as well as omitted or
wrongly added ak aras, visargas and anusv ras.
Some numbers occur in the text before as many stanzas, to begin with
figure 1 (2r2) before the first p da of the first stanza, seemingly to number
it. The second figure is a 2 (3v3), and so forth: 9 (5v5), 12 (7v3), 13 (8r1), 18
(11v4), 21 (14r5), and 25 (16v4).
4
In respect of its editio princeps, the manuscript should have been less
damaged when Bagchi studied it in the early thirties of the last century. We
can notice indeed that his edition (B) sometimes reads one or more ak aras,
especially at the right end of the line. With a view to re-editing the
Tillop dasya doh ko apañjik s r rthapañjik , we can take B, albeit with
some caution, as a second very late testimonium of it. In this perspective,
the following cases are to be considered as readings, and not mere
conjectures or parts of quotations from known texts—
Fol.
2r1
2r1
2v5
3r3
3v3
4v1
4v2
4v4
4v5
5v2
7r1
7v1
7v5
8r5
8r5–v1
9r3
9v1
9v3
9v5
10v1
10v4
10v5
11r1
11r5
11v3
12v5
16v5
17r1
17r2
17r4
Current Reading
/[+
+ + + + + + +]dasya
(ti)[+ +]/
(iccha)[+ + + +]/
i[+]/
na [+ +]/
°bh (v)[· ·· + + + + + + +]/
a[···· + + + + + + + +]/
pavana[+ + + + + + + + +]/
svasaṃve[+ + + + + + + + + + +]/
(i)[+ + + +]/
saal [+]/
dhipaty( )[++]/
sar[·]ay [+ + +]/
/ [+]ti
kha(s)[ · + + + / + +]
vikal[· +]/
ūnyat [+ + + + + + + + + +]/
°tapovanasev ṃ [+ + +]/
pr pya[+ + +]/
°deva(t )[+ + + + +]/
a(vi)[ ·· + + + + +]/
pun[· + + + + + +]/
i[·]i[+ + + + +]/
yogī | [+ + + + +]/
(v)i[+ + + + + + + + + + +]/
ca)[+ +]/
vikalpam t[· + +]/
tath [+]/
vikalp goca[+]/
tatra [+]/
5
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
:
/...tillop
B
dasya
tillo.../
icchate va.../
iti/
na [ma]na/
°bh v t anta.../
akyate.../
pavana ca.../
svasaṃvedanam .../
ity di sa.../
saal c /
dhipaty din /
sarvay pakatvaṃ/
/ iti
khasama bhaa/vai
vikalpa.../
ūnyat karuṇ bhinna.../
°tapovanasev ṃ m [kuru]/
pr pyate.../
°devat r dha.../
avikalena.../
punaḥ pratip da.../
iti.../
yogī | na .../
vin ye gatv .../
caraṇa/
vikalpam tra.../
tath co/
vikalp gocare/
tatra ma/
On the other hand, in a number of cases, Bagchi’s readings, integrations,
and emendations are questionable—
Fol.
3r1–2
3r3
3v1–2
3v4–5
3v5
4r1–2
4r3–4
4r4–5
4r5
4v2
4v2–3
4v4–5
4v5
5v3
8r5
8v3
8v4–5
12v4–5
14v5–15r1
17r3
Current Reading
saṃkalp bhinive [·]na [+ + + +]/
tmanaḥ
paṇi
na sa‹ṃ›s [+ + + +]/ṇe
sahaja[+ +]/lpa abhi°
manasi ty jyarūpaḥ (sa) [+ + + +]
[·](i)[+ + + + + + +]/tta
°jñ (ne)[+ + + + + + + + +]/
samasukhe
vika[+ + + + + + +]/n m
a[+ + + + + + + +]/
upade arūpeṇa
a[···· + + + + + + + +]/ tu
pavana[+ + + + + + + + +]/ bhavati
svasaṃve[+ + + + + + + + + + +]/
B
: saṃkalp bhinive ena
[sahaj ]tmanaḥ
: pali
: na sasa...ṇe
: sahaja[svabh ]v bhi°
: manasi [ty jyarūpo hi t v n
iti]
: [ci]tta°
: °jñ ne[na] samasukhe
:
:
:
:
:
:
ihaiva
maṇaha
°jñ [+]/ bhagav n |
:
:
:
yojayi(t)[· +]/[+ + + + + + +]ta ||
tath
[+]rama virama
sakṛd abhy si[+ + + +]/dy
bh van y an bhogav hitvam ha
:
vika[lp ]n m
a[ddaa kahia]
udde a[na]rūpeṇa
akyate tu
pavana ca [līṇo] bhavati
svasaṃvedanam
[tattvaphalaṃ na]
iha
maṇai
°jñ [naṃ bhagavatī]
bhagav n |
yojayi[tavyaṃ] | tath
: [pa]ramadhira ma
: sakṛd abhy si ... /dy
: om.
Bagchi’s restorations of the lacunae at folio 4 are particularly suspect
because the leaf is broken almost vertically on its right-hand side. As we
can infer from the stanzas at 4r2–3 and 4v3–4, the number of the lost ak aras
should be between 7 and 11 each line, but Bagchi does not take into
account the extent of the missing portions of text.
Even more problematic is the fact that Bagchi’s edition of the
Tillop dasya doh ko apañjik s r rthapañjik has the following two
stanzas (Bagchi 1938: 63–64, vv. 12, 13):
6
... d ve v paribh vanay gantukamal vṛt na buddh tm paribh vayati
| evaṃ dvayarahita[samarasa]ḥ saiva nirmmalaṃ paramaṃ cittaṃ
svabh vataḥ ūddhabodhirūpaṃ sarvabh vagraharahitaṃ | addaacittataruara{ha} gau tihuaṇa vitthāra | karuṇā phulia phaladhara [ṇau]
parata uāra || iti ukte sati paropak raṃ sūcayati | yat advayacitta-yoge[na
dū]raṃ taruvara[ḥ] gajaḥ | kalpavṛkṣamiva sa ca jataḥ tribhuvane
vistara[t ṃ ...]myaram dṛ a ... [6v] idam tm [na]midaṃ paraḥ | yena
kenacit
viparibh vitaṃ
tena
vi[kalpa]bandhanen tm na[ḥ
sahajasvabh vaḥ] viphalīkṛtaḥ | mukto ’pi svabh va[ta]y tad na muktaḥ |
tasm t svaparavibh gaṃ [na kuru] te y vat | tad ha— para appāṇa ma
bhanti karu saala ṇirantara vuddha | tihuaṇa ṇimmala paramapau
citta sahāvẽ suddha | iti | parañc tm nañca ekasvabh vaṃ [m
sahaja]rūpeṇa bhr ntiṃ kuru | kintarhi | sakalasattvadh tu-nirantar d veva
svabh vena yad ...
[6r]
The same passage, albeit inverted, can be found also in his edition of
Advayavajra/Maitrīp ’s commentary on the Sarahap dasya Doh ko a
(Bagchi 1938: 146–47, vv. 106–107; see Shahidullah 1928: 164, vv. 108–
109):
idam tm na idaṃ paraḥ yena kenacidviparibh vitaṃ tena vin
bandhanena tm naṃ viṭakitaṃ viphalīkṛtaṃ mukto ’pi svabh vay taṃ
tad no muktaḥ tasm t svaparavibh gaṃ na kriyate iti y vat | tad ha—
para appāṇa ma bhanti karu saala ṇirantara vuddha | pahu se
ṇimmala paramapau citta sahāvẽ suddha || iti | parañc tmadañca
ekasvabh vaṃ na dvayarūpeṇa bhr ntiṃ kuru kintarhi sakalasattvadh tunirantar d veva svabh vena uddhaḥ tad d ve v paribh vanay nantakamal vṛt na buddh tm naṃ paribh vayanti | evaṃ dvayarahitena
buddhaḥ saḥ nirmalaṃ paramacittaṃ svabh vatorūpaṃ bodhicittaṃ
svabh varahitatay — addaa citta-taruaraha gau tihuvaṇẽ vitthāra |
karuṇā phullīphala dharai ṇāu paratta ūāra || iti | ukte sati
paropak raṃ sūcayati yadadvayaṃ cittaṃ yogin ṃ taddharantu
bhavar jaḥ | kalpavṛkṣamiva sarvagatatribhuvanavist raḥ |
This second passage should have begun on the recto of folio 99 but, as we
read in a footnote (loc. cit.), folios 99–101 resulted lost. Hence Bagchi’s
restoration of the missing portion of the Sarahap dasya Doh ko apañjik
is based upon two other testimonia, namely the edition published by
Haraprasad Shastri in 1916 (his source A), and a fragmentary manuscript of
the Doh ko a in the Darbar Library (his source C). Since the two passages
appear almost the same, we would have been on sufficiently assured
7
ground for speculating on the authorship of the text, and ascribing to
Advayavajra/Maitrīp the Tillop dasya doh ko apañjik s r rthapañjik
as well. But a scrutiny of the whole manuscript has left little doubt that
what Bagchi edited as folio 6 is actually folio 99, with recto and verso
inverted. The folio is indeed broken off on its left-hand side, and the
foliation (figure 6) in the blank around the binding hole is probably by
Bagchi himself.
Advayavajra. Sarahap dasya Doh ko apañjik , fol. 99r–v
Further evidence of that can be found in the Tibetan translation of
Advayavajra/Maitrīp ’s Doh ko apañjik , which has the two stanzas,
whereas the Tibetan translation of Tilop ’s Doh ko a has not.
8
9
/†
/ [+
1
††
+ + + + tillop ]dasya doh y ṃ kriyate s r rthapañjik ||
iha khalu mah yogī varas ti[llop ]/do mah karuṇ yam naḥ sattv rthaṃ
sv dhigatam arthaṃ pratip dayituk ma ha—
|| 1 ||
kandha [bhūa] / āattaṇa indī |
sahajasahā[v]eṃ saala vivandī ||
aihikaskandh dīn ṃ p ratrikaskandh dihetu[bhūt ]/n ṃ sahajena odhanaṃ
prathamata ha | skandhety di | skandh ḥ pañca rūpa-vedan -saṃjñ saṃsk [ra]-/vijñ na-lakṣaṇ ḥ | bhūt ḥ pañca pṛthivy- pa-tejo-v yv- k alakṣaṇ ḥ ||
yatanendriy ṇi / cakṣuḥ- rotra-ghr ṇa-jihv -k ya-manolakṣaṇ ni | et ni sahaj ni sahajasvabh v[e]na badhya[nte + +] ||
2
kiṃ sahajo bh vasvabh vo v bhaved abh vasvabh vo v | yadi
bh vasvabh vas tad saṃs ra e/va | yadi abh vasvabh vaḥ tad ucchedaḥ so
’pi naṣṭa eva ity aṅk y m ha—
/
sahajeṃ bhā[vā]/bhāva ṇa pucchaha |
suṇṇakaruṇa tahi samarasa icchaha iti ||
sahaje bh v bh vau saṃs [ra]/nirv ṇasvabh vau na pṛcchata | yataḥ
ūnyat karuṇe tatra sahaje samarase iccha [|| tath coktaṃ]―
• 2r1 tillop dasya] conj. ex B • 2r3 bhūa] conj. ex com. supported by SDK 92
(kandha bhūa attaṇa indī), and confirmed by Bagchi (1935: 139); Tib. khams
usually translates Skt dh tu , ‘element’ (TSD s.v.), but in the Mah vyutpatti it is
clearly synonymous with bhūta or mah bhūta , in the acceptation of the (four,
five or six) fundamentals or ‘great elements’ of existence (MVy 371, 6430, 1838,
1839, 1840, 1841) • 2v4 icchaha] em. ex B : icchia cod. : iccha com. : ’dod. Tib. •
2v5 pṛcchata] em. : pṛcchate cod.
10
1r-v
2r1
2r2
2r3
2r4
2r5
2v1
2v2
2v3
2v4
2v5
†††
[...] a commentary on Tilop ’s doh s is made.
The great lord of yoga Tilop , feeling great compassion, desirous of
revealing the sense of being, the sense he had found for himself, spoke:
1
*
Aggregates, elements, sensory bases and faculties
All are bound with the co-emergent intrinsic being.
First he spoke of purifying in the co-emergent the aggregates and so forth of
this world as causes of the aggregates and so forth of another. The five
aggregates: matter, sensation, perception, volition, and consciousness; the
five elements: earth, water, fire, air, and space; the sensory bases and
faculties: eye, ear, nose, tongue, body, and intellect. Being these coemergent, they are bound with the[ir] co-emergent intrinsic being.
Is the co-emergent existent or non-existent in itself? If its intrinsic being
were existence, it would be saṃs ra; if non-existence, destruction, and so
nil. With regard to such uncertainty, he spoke:
In the co-emergent do not question on existence or non-existence.
Void and compassion, look there for the same flavour.
In the co-emergent do not question on existence or non-existence, whether
saṃs ra or nirv ṇa. Whence voidness and compassion, there look for: in the
co-emergent, in the same flavour. And thus it is said:
11
2
‹yo›/’sau nandarūpa paramasukha‹kara› ‹so’pi› sa kalpam tra iti |
tasm t saṃkalp bhinive [e]na [+ + + +]
kuru iti |
3
/
tmanaḥ saṃs rabandhanaṃ m
kathaṃ tarhi saṃkalp bhiniviṣṭaṃ cittaṃ odh[anīyam i]/ty ha—
3r1
3r2
3r3
māraha citta ṇivvāṇeṃ haṇiā |
tihuaṇasuṇṇaṇirañjaṇa pasiā i[ti]
saṃkalp bhiniviṣṭaṃ cittaṃ nirv ṇena ūnyat lakṣaṇena hatv m ryat ṃ |
m rayitv ca [tr]i[bhuva]/na ūnyanirañjanajñ naṃ prave yat ṃ || ayam atra
samud y rthaḥ | sarvaprapañcagocare [sahajajñ no]/cched {tu} p tadoṣabhay t | apratiṣṭhitarūpo ’pi sahaja iṣyate || tath coktaṃ—
/
na sa s [re na nirv ]/ṇe ’sthit ya namo ’stu te iti ||
4
3r4
3r5
3v1
3v2
amanasik rasvabh vatattvadūṣakaṃ kañcit nir kartum [ha]—
/ || 2 ||
amaṇasiāra ma dūsaha micche |
appāṇuvandha ma karahu re icche ity di |
na [mana]/si kriyata iti amanasik ro nirvikalpakaṃ sahajajñ naṃ taṃ m
dūṣaya sahaja[vika]/lp bhinive ena || tath coktaṃ—
• 3r1 yo → sa kalpam tra] conj. ex SDKP (Shahidullah 1928: 147 no. 60; Bagchi
1938: 108 no. 58), and Munidatta’s Cary gītiko avṛtti (sPyod pa’i glu’i mdzod kyi
’grel pa, . 3141, T . 2293) • 3r2 odhanīyam] conj. : odhayitavyam B • 3r3
pasi ] em. ex Skt prasṛty
(pra√sṛ) : prave yat
com. (pra√vi ) : ’jug Tib. :
pravi ya B (cf. Bagchi 1935: 141) : paṇi cod. • 3r4 sa kalp bhinivi ṭa ] em. ex
B : saṅkalp bhini ṭi cod. • 3v1 sahajajñ nocched p tado abhay t] em. ex B :
°cched t up tado abhay t cod. • 3v2 kañcit] em. ex B : ka cit cod. • 3v3 The order
of the hemistichs of this second stanza is 3–4 in com., but not in Tib. (4–3); the
numeration of the stanza confirms this latter arrangement in the manuscript, where
the figure 2 accurately precedes what appears as the second hemistich in com. (4) •
ma] em. ex B : mi cod. • 3v3–4 manasi] conj. ex B • 3v5 sahajavikalp bhinive ena]
conj. : sahajasvabh v bhinive ena B
12
3v3
3v4
3v5
Even that ultimate bliss consisting of joy is just a conception.1
Therefore, he said not to bind oneself to saṃs ra as a result of being intent
on conceptions [...].
He spoke how the thinking activity intent on conceptions is to be purified:
3
Suppress thinking activity, once hit by nirvāṇa:
The untainted void of the three realms is to be entered.
Once hit by nirv ṇa, that is [by] voidness, suppress the thinking activity
intent on conceptions. Once suppressed, enter the gnosis of the untainted
void of the three realms. The whole point is: although fluctuating, the coemergent is sought in all manifestations lest the co-emergent gnosis be
destroyed. And thus it is said:
Thou who abide neither in saṃs ra nor in nirv ṇa. Praise unto Thee!2
To reject any discredit on the intrinsic reality of non-mentation, he spoke:
*
Do not vilify non-mentation falsely.
Do not produce self-bondages by inclination,... and so forth.
Non-mentation is intellectual inaction. Do not vilify that co-emergent gnosis
beyond notions adhering to the notion of co-emergence. And thus it is said:
The quotation corresponds to the second quarter of the verse, y v n ka cid
vikalpa prabhavati manasi ty jyarūpa sa sarva | yo ’s v nandarūpa
hṛdayasukhakara so ’pi sa kalpam tra || yad v vair gyahetos tad api yad
ubhayan tad dhavasy grahetu | nirv ṇa n nyad asti kvacid api vi aye
nirvikalp tmabh v t (Bagchi 1935: 142–43). It occurs in Advayavajra/Maitrīp ’s
Sarahap dasya Doh ko apañjik . On the basis of Munidatta’s commentary on
cary s 8 and 13 ( strī and Bagchi 1956Ś 27, 45), the quotation would be from the
Aprati ṭh naprak a; Dasgupta (1946Ś 120) ascribed it to N g rjunap da without
any positive evidence; in point of fact a short text by Advayavajra/Maitrīp with
the same title has been published by Shastri (1927), but the above verse does not
occur therein either (Kvaerne 1977: 107 n. 7).
2
N g rjuna’s Param rthastava 7b (Tucci 1932: 324).
1
13
4
y v n ka cid vikalpa prabhavati manasi ty jyarūpa sa [sarva iti ||]
5
/ jñ
nena cittaṃ vi odhya | nirvikalpakasahajajñ ne cittaṃ sthirīkriyat m iti |
[·]i[+ + + + + +
4r1
ci]/ttaprave anop yam ha—
4r2
citta khasama jahi samasuha paiṭhai |
ĩ[dī visaa tahi matta] / ṇa dīsai iti |
cittam saṅgalakṣaṇaṃ | khasamena ūnyat jñ ne[na + + + + + + + +]
samasukhe pravi ati | tat kṣaṇe ca indriyair viṣay na dṛ yante |
6
4r3
/
vika[lpacitta + + + +]/n m upasaṃh ram ha—
4r4
4r5
āirahia ehu antarahia |
varagurupāa a[ddaa kahia ity di]
vat nt bh v t dirahitam etat samasukhaṃ | ucched nt bh v[ t
antarahitaṃ] | [gurup ]/den dvayaṃ kathitam upade arūpeṇa na tu v c
kathayituṃ a[kyate] |
/
7
4v1
4v2
[+ + + + + + ha]—
marai jahi pavaṇa tahi līṇo hoi ṇirāsa |
saa[saṃveaṇa tatta phalu] / sa kahijjai kīsa iti |
/ tu
yat tu vikalpacittaṃ mriyate pavana[ ca + + + + + + līno] / bhavati | tat
svasaṃvedyalakṣaṇaṃ tattvaṃ kasmai kathyate kena |
• 4r2 paiṭhai] em. ex AHK : paiṭṭhai cod. • ĩdī visaa tahi matta] conj. ex B (indīavisaa...) supported by com. and Tib. (dbang po yul rnams skad cig tsam ni der); cf.
indī SDK 92 (idī cod.) and ĩdi (Shahidullah 1928: 160, verse 94), but i diya AHK •
4r5 antarahia] em. ex B : antarahi cod. • addaa kahia] conj. ex B supported by
com. and Tib. (gnyis med bstan) • 4v1 ucched nt bh v t antarahita] conj. ex B •
4v2 akyate] conj. ex B • 4v3 saasa veaṇa tatta phalu] conj. ex B supported by
com. and Tib. (rang rig pa yi de nyid ’bras bu); phalu ex 5r4 cod. • 4v4 yat tu] em.
: yatu cod. • pavana ca] conj. ex B • 4v5 svasa vedyalak aṇa ] em. : °lahaṇa
cod.
14
4v3
4v4
4v5
Whichever notion may occur in the intellect, that is to be rejected.1
Having purified thinking activity with gnosis, thinking activity is to be made
firm in the co-emergent gnosis beyond notions [...].
He spoke of the way to enter thinking activity:
5
Thinking activity is like space: as it enters the bliss of sameness,
Sensory faculties, at that very moment, perceive no objects.
Thinking activity is associative. Due to the space-like gnosis of voidness [...]
it enters the bliss of sameness: just then, sense faculties perceive no objects.
He spoke of the suppression of the thinking activity based on notions [...]:
6
No beginning, no end in that:
The best of gurus showed the non-dual,... and so forth.
This bliss of sameness has no beginning as an eternalist theory does not
subsist, no end as a nihilistic theory does not either. The guru showed the
non-dual in form of esoteric instructions, but it is not possible to tell them.
[...] he spoke:
7
Now, when it dies, instantly vital air is absorbed, left indifferent.2
The fruit, as reality to experience directly, to whom is that told?
When thinking activity based on notions dies, vital air is absorbed as well
[...]. Who can tell that reality to experience directly, and to whom?
1
This is the first quarter of the above quoted verse from the pseudoAprati ṭh naprak a.
2
Tib.does not translate Ap. ṇir sa. As to this word, Tagare points at Skt nir a =
nirasta (HGA: 396), the former meaning ‘hopeless’ and the latter ‘shot off’, but
the Tibetan text of KDK 23 (...takkhaṇe visa honti ṇir sa) reads Ap. ṇir sa as
Skt nir a (...de’i tshe yul rnams la yang re ba med), translated by Shahidullah
(1928: 87), ‘aussitôt les objects des sens deviennent indifférents’.
15
8
svasaṃve[danam tattvaphalam na + + +] / s dharaṇam ity ha—
vaḍha-aṇṇaloa agoara tatta – paṇḍialoa agamma |
jo gurupā[a] / ity di ||
mūrkhajan gocaraṃ tattvaṃ b hu str bhiniviṣṭapaṇḍitalokasya c gamyaṃ
| yaḥ / puṇyav n gurup daprasannaḥ | tasya tattvaṃ gamyaṃ jñ tuṃ kyaṃ|
9
5r2
5r3
tad eva vyaktīkartum ha—
/ saasaṃveaṇa
10
5r1
tatta phalu tīlopāa bhaṇanti | ity di ||
5r4
svasaṃvedanaṃ phalaṃ tattvaṃ | ye ma/nogocarapr pt ḥ pad rth s te
param rtho na bhavantīti tillop d bhaṇanti | yat svayam/bhūyam naṃ
nirvikalpakaṃ mah sukhaṃ tad eva tattvaṃ n nyavikalpaviṣay bh v iti
saṃkṣep rthaḥ |
5v1
[vika]/lpan anop yam ha—
5v2
sahajeṃ cīa visohahu caṅgaṃ |
iha jammahi siddhi i[ty di] ||
• 5r1 aṇṇa] em. ex HGA: 346 : aṇa cod. • 5r2 ity di] cod. : pasaṇṇa tahĩ ki tatta
agamma suppl. B ex com. and Tib. (gang la bla ma’i zhabs ni mnyes pa yi || kye ho
gang zag de yi spyod yul min) • 5r3 tasya] em. : tava cod. • 5r4 ity di] cod. : jo
maṇagoara paiṭṭhai so paramattha ṇa honti suppl. B ex com. and Tib. (yid kyi
spyod yul du ni gang gyur pa || de ni don dam ma yin no). The entire couplet is
quoted in a corrupt form in Munidatta’s commentary on the Cary gītiko a
40―saasa veaṇa tantaphala tilop e bhaṇanti | jo maṇagoara goiy so paramathe
na honti (Kvaerne 1977: 233; cf. Shastri 1916: 62; Bagchi 1935: 146). As observed
by Bagchi (loc. cit.) ‘it also occurs in Frag. II of Saraha, (supra p. 8, verse 10 [in
the 1938 edition (B) Saraha’s fragment is the third one]) almost under the same
form, the only difference being that it contains Sarahap ’s name instead of that of
Tilop Ś saasa viṭh tattaphalu sarahap a bhaṇanti | jo maṇagoara p ṭhiai so
paramattha ṇa honti’. Actually, more than paiṭṭhai/paiṭhai (pra√vi ), both com.
(pr pt ) and Tib. (gyur pa) would be better consistent with p iai (pra√ p) • 5r5
param rtho] cod. : param rth B • 5v2 ity di] cod. : mokkha bhaṅga suppl. B ex
com. and Tib. (tshe ’dir dngos grub thar pa lus ’dis rnyed); Bagchi (1935: 148)
considers this restoration ‘doubtful’ but ‘almost imposed by the rhyme’, as it
occurs in SDK 37 (Shahidullah 1928: 138 no. 39) where bhaṅge rhymes with caṅge
16
5r5
He spoke of the fruit of reality as intrinsic awareness, [... as] not common:
8
Not in range of fools and commoners, reality is far for scholars.
Who [by] the guru,... and so forth.1
Not in range of fools and commoners, reality is far for scholars intent on lots
of treatises too: reality is near, knowable to the good one in the guru’s grace.
To make it clear, he spoke:
9
Intrinsic awareness is the fruit, reality. Tilopā says,... and so on.2
Intrinsic awareness is the fruit, reality. Tilop says that what falls into the
range of intellect is not the ultimate. Great bliss, self-existent, and beyond
any notion: that is reality, and not what is object of further notions. Such in
short the meaning.
He spoke of the way to annihilate notions:
Purify thinking activity well with the co-emergent.
In this life, powers,... and so forth.3
1
On the basis of the Sanskrit commentary and the Tibetan translation, Bagchi
(1935Ś 146) has reconstructed the verse thusŚ ‘Can the mind remain inaccessible to
him who is blessed by the Guru?’ In the Mah vyutpatti four possible kinds of
individuals (gang zag bzhi : catv ra puḍgal , MVy 2968) are listed according to
their development: (1) from darkness to darkness (mun khrod nas mun khrod bar
’gro ba : tamas tama par yaṇa , MVy 2969), the fool; (2) from darkness to light
(mun khrod nas snang bar ’gro ba : tamo jyoti par yaṇa , MVy 2970), the
common person; (3) from light to darkness (snang ba nas mun du khrod ’gro ba :
jyotis tama par yaṇa , MVy 2971), the scholar; (4) from light to light (snang ba
nas snang bar ’gro ba : jyotir jyoti par yaṇa , MVy 2972), the ascetic.
2
Bagchi’s reconstruction (1935: 147): ‘That which reaches the mind is not
absolute truth’.
3
Bagchi (1935: 148, 150): ‘Manifestation of [...] liberation’.
17
10
saha]/jena cittaṃ vikalpajñ naṃ odhyat ṃ caṅgaṃ ati ayena tad ihaiva
janmani siddhayo hi [lo]/k ḥ ntik dayo bhavanti | mokṣaṃ ca pr psyasi
anena arīreṇa |
11
citta odhanapha/laṃ | punar apy ha—
5v3
5v4
5v5
|| 9 ||
jahi jāi citta tahi muṇahu acitta
samarasaṃ ity di ||
saha[ja] /
†††
/d
12
buddho bhavatīti bh vaḥ |
6r-v
7r1
tad jagadarthaḥ katham ity ha—
sacala ṇicala jo saalā[cā]/ ra |
suṇṇa ṇirañjaṇa ma karu viāra iti |
sacalaṃ sattvalokaḥ ni calaṃ bh janaloka[ḥ] / | yaḥ sakalasya lokasy c ro
vyavah ras tam rity vic ritaikaramaṇīyatvena jaga/darthaḥ pravartata iti
bh vaḥ | ūnyaṃ sakalavikalparahitaṃ nirañjanaṃ sav sanakle aj la/
kalaṅkavikalaṃ tattvajñ naṃ | tatra vic ro m kriyat ṃ | yath vikalpako ’pi
cint maṇir yath a[kyaṃ] / jagadarthaṃ karoti | tath vikalpakam api
jñ naṃ praṇidh navedh t sattv n ṃ puṇy dhipaty [din ]/n bh gena
jagadarthaṃ karotīti samud y rthaḥ |
• 5v2–3 ity di sahajena] conj. ex B • 5v3 ihaiva] iha B • 5v4 mok a ] em. :
mok a cod. • 5v5 muṇahu] cod. ex Ap. muṇa (Skt √man) supported by Tib. (ltos) :
suṇahu B • ity di] cod. : ṇimmala bh v bh varahia suppl. Bś Bagchi’s restoration
does not stand, because it is based ‘on the strength of the commentary—eva
dvayarahitasamarasa saiva nirmala citta svabh vata uddhabodhirūpa ’
(1935: 150): as we have seen, the passage can be found in the same manuscript at
folio 99, erroneously identified and edited by Bagchi as folio 6, with recto and
verso inverted • 7r3 sakalasya] del. : sasakalasya cod. • 7v1 vikalpakam] em. :
’vikalpakam cod. • 7v2 puṇy dhipaty din n bh gena] conj. ex B
18
7r2
7r3
7r4
7r5
7v1
7v2
Thinking activity as knowledge of notions is to be purified well, that is
thoroughly, by means of the co-emergent. Then powers appear in great
number1 in this life, to begin with the one giving peace, and with this body
you will attain liberation.
Once again he spoke of the purification of thinking activity as a fruit:
11
*
Where thinking activity goes, there do observe its inactivity.
The same flavour,... and so forth.
The co-emergent [...]
†††
[...] becomes Buddha. Such is the sense.
Then he spoke how the objectives of this world are:
Moving and motionless, every way of being
Is void and untainted: do not speculate on that.
Moving is the world of living beings, motionless is the world of inanimate
things: on the basis of that which is the way of being of every world, i.e. its
designated activity, the objectives of this world proceed in line with one and
the same charm beyond doubt. Such is the sense. The gnosis of reality is
void as it is beyond every notion. It is untainted as it is clear of the stains
caused by the net of defilements and latencies. Do not speculate on that.
Like the wish-fulfilling gem, albeit notional, achieves the objectives of this
world according to its power, in the same way gnosis, albeit notional,
because of the penetration of meditative endeavour, achieves the objectives
of this world―virtue, power, and so on―according to the various destinies
of beings. Such is the meaning on the whole.
1
Lok
= aloka, BHS s.v.
19
12
tm tmīyagrahe dūṣaṇam ha—
13
/ || 12 ||
ehuse appā ehu jagu
jo paribhāvai ‹kovi› ity di ||
14
7v3
eṣa tm etaj / jagad iti | yaḥ ko ’pi paribh vayati | nirmalacittasvabh vat ṃ
kathaṃ so ’pi budhyati / | tm tmīyagrah ve t na tattvaṃ budhyatīty arthaḥ|
7v4
tattvabh vakasya yoginaḥ sar[v]ay [pakatvaṃ / ]ha—
8r1
7v5
|| 13 ||
hau jagu hau buddha ha[u] ṇirañjaṇa ity di ||
aham eva jagad aham e[va buddho] ’ham eva nirañjanaṃ | amanasik ra
c ham eva | bhavaḥ saṃs ras tasya bhañjano [bhañja]/kaḥ ity evaṃ
tattv bhinnam naso yogī tattvam ayaṃ jagad iti aharni aṃ bh [vayati]—
/
8r2
8r3
[madbhava ] hi jagat sarva madbhava bhuvanatraya |
may vy ptam ida sarva n nyamaya dṛ yate jagat ||
matv tu vai yogī yo ’bhyaset susam hita |
sa sidhyati na sa deho mandapuṇyo ’[p]i [m nava i]/ti |
/ [e]va
15
8r4
8r5
bhagavadbhagavatībh van ca tattvena odhanīy ity ha—
maṇaha bha[av ] khas[ama bhaa/vai] ity di ||
• 7v3 kovi] suppl. ex com. (ko ’pi) supported by SDK 105 (cf. com. p. 140;
Shahidullah 1928: 164 no. 107): ehu so app ehu paru jo paribh vai kovi • ity di]
cod. : ṇimmala cittasah va so ki vujjhai suppl. B ex com. and Tib. (dri ma med
sems kyi rang bzhin la || gang zhig rang rig shes par bya) • 7v5–8r1
sarvay pakatva ha] conj. ex B • 8r1 jagu] em. ex B : jaga cod. • ṇirañjaṇa] em.
: ṇīrañjaṇa cod. • ity di] cod. : hau amaṇasi ra bhavabhañjaṇa suppl. B ex com.
and Tib. (bdag nyid yid la mi byed pa || de la ’gro ba med cing gos pa med) • 8r3 +
+ + hi jagat → dṛ yate jagat] om. i.t., add. 8r sup. mg., 8r inf. mg. • 8r4
susam hita ] em. : sum hita cod. • 8r5 bhagavad] em. : bhagavato cod. •
bhaav ] conj. m.c. : bhaav B : bha[···]o cod. • 8r5–v1 khasama bhaavai] conj. ex
com. and Tib. (nam mkha’ rje btsun ma) • 8v1 ity di] cod. : div ratti sahaje r hiai
suppl. B ex Tib. (nyin mtshan du ni gar byed lhan cig skyes la rol)
20
8v1
He spoke to the fault of employing ‘I’ and ‘mine’:
13
*
This is me, this the world:
The one recognizing thus,... and so forth.1
This is me, this is the world: recognizing thus, can one sense the pure being
of thinking? With ‘I’ and ‘mine’ no reality is sensed. Such is the meaning.
He spoke of the omnipervasiveness of the yogin attending to reality:
14
*
I am this world, I the Buddha, I the untainted,... and so forth.2
I am this world, I am the Buddha, I am the untainted, and non-mentation am
I. Existence is saṃs ra; destroyer, who destroys it. Thus the yogin whose
intellect is one with reality, day and night, thinks reality as this world:
The whole of existence arises in me, in me arises the threefold world,
By me pervaded is this all, of nought else does this world consist.
Whatever yogin, thinking thus, should practise in complete self-control:
He will succeed, no doubt, even though he be a man of little merit.3
He urged to purify also the meditation on the Lord and the Lady according
to reality:
The intellect is the Lord, like space is the Lady,... and so forth.4
Bagchi (1935: 154): ‘Can he understand the nature of the pure citta?’.
Bagchi (1935: 155): ‘I am the mental inaction [in person] and I am the killer of
the cycle of existence’.
3
Hevajratantra I.viii.41–42; cf. Snellgrove 1959: 77.
4
Bagchi (1935: 156): ‘It [mind] should be fixed in the Sahaja day and night’ś cf.
Dasgupta 1950: 112.
1
2
21
15
mano bodhicittaṃ bhagav n khasamaṃ
bhagavatī || tath ca [hevajra]/r jatantre—
tadvy pakaṃ
mah sukhaṃ
8v2
ukr k ro bhaved bhagav n tatsukha k minī smṛtam iti |
athav – [c]i[tta / ka]ruṇ bhagav n | khasama ūnyat – s bhagavatī |
ūnyat karuṇ bhinnajñ [naṃ] / bhagav n | bhagavatī ca n ny ity evaṃ –
aharni aṃ | sahajena cittaṃ yojayit[avyaṃ / + + + + + + +]ta || tath coktaṃ
sampuṭe—
nadī rota prav hena dīpajyoti prabandhava[t |
satata ] / tattvayogena sth tavya c harni am iti |
16
janmamaraṇavikalpa ca yogin na kartavya i[ty /ha]—
8v3
8v4
8v5
9r1
9r2
jammamaraṇa mā karahu re bhantī ity di |
janma utp daḥ maraṇaṃ vin [ a / a]yam api vikalpam tram eva na tatra
bhr ntiḥ kartavy ḥ || tath coktaṃ—
mṛtyur n ma vikal[po ’ya ] /nīyate khecarīpadam iti ||
• 8v1–2 hevajrar jatantre] conj. : rīherukar jatantre B • 8v3–4 °jñ na
bhagav n] conj. : °jñ na bhagavatī bhagav n B • 8v4–5 yojayitavya + + + + +
+ + ta || tath ] yojayitavya tath B • 9r2 bhantī] cod. m.c. : bhanti B • ity di]
cod. : ṇiacitta tahĩ ṇirantara honti suppl. B ex com. and Tib. (gnyug ma’i yid la
rgyun du gnas par gyis) • 9r3–4 vikalpo ’ya ] suppl. ex MU ASKU 54a: mṛtyur
n ma vikalpo ’ya nīyate khecarīpadam; cf. CST 51.11b: mṛtyur n ma vikalpasya
nīyate khecarīpade
22
9r3
9r4
The intellect, as seminal essence of awakening, is the Lord; like space, as its
inherent great bliss, is the Lady. And thus in the Hevajrar jatantra:
Be the Lord in form of semen: its bliss is styled as the loving woman.1
In other words, thinking activity as compassion is the Lord; space-like
voidness is the Lady. The gnosis of the inseparability of voidness and
compassion is the Lord, and not different is the Lady. As such, day and
night, be thinking activity one with the co-emergent [...]. And thus it is said
in the Sampuṭa:
Like the flow of a river or the steadiness of the lantern’s light,
It should be abided constantly in union with reality, day and night.2
Then he spoke of the notions of birth and death a yogin has to avoid:
Do not be confused about birth and death,... and so forth.3
Birth is production, death is destruction, but also these are nothing but
notions. Confusion is not to be made on that. And thus it is said:
What we call ‘death’, this notion, is led up to the home of aerial spirits.4
1
Hevajratantra I.viii.50a; cf. Snellgrove 1959: 78.
This verse occurs in the Hevajratantra (I.viii.56; cf. Snellgrove 1959: 78) with
the following Tibetan translation: chu bo’i rgyun ni rab ’bab dang || mar me’i rtse
mo rab bcings ltar || rtag tu de nyid rnal ’byor gyis || nyin dang mtshan du mnyam
par gzhag. As for the Sampuṭa, it is titled Sa puṭatantra, or Sa puṭodbhavasarvatantranid namah kalpar ja in Sanskrit manuscripts, and Sa puṭa- or
Sa pūṭi-n ma-mah tantra in the Tibetan translation of the first ten chapters ( .
26, T . 381), and Sa puṭaṭik -n ma-mah tantrar ja for the semi-independent
eleventh chapter ( . 27, T . 382). Although I was able to check the Sanskrit text
of the first chapter only (Elder 1978; Skorupski 1996), I have consulted the whole
Tibetan text in the sDe dge edition of the bKa’ ’gyur (rGyud, GA 73b1–184a7),
but I have not found the quoted verse.
3
Bagchi (1935: 158): ‘Then one’s own mind will stay in a state devoid of duality’.
4
Padma rīmitra’s Maṇḍalop yik , Antasthitikarmodde a 54a; cf. Tanemura 2012:
116. On this author and the ritual manuals in use among Buddhist Tantric
practitioners, see Sanderson 2009: 126.
2
23
16
punar uktaṃ—
praṇidh navedhas marthy t sattv n puṇya[+ +] / |
utp das tattvarūpeṇa n nyarūpeṇa vidyata iti |
9r5
tasm d tmīyaṃ cittaṃ nirantare sthi[taṃ + +]/t na vidyate antaraṃ
vyav yo ’sminn iti nirantaraṃ | ūnyat [karuṇ bhinna + + + + + /
aha]rni aṃ sth tavyam iti bh vaḥ |
17
tattvabh vakasya yogino hit rtha‹ṃ› tapova[nasev jala/sn na]m ha—
9v1
9v2
9v3
tittha tapovaṇa ma karahu sevā ity di |
b hyatīrthatapovanasev ṃ [m kuru | / jala]sn nena b hyarūpeṇa mokṣaṃ
na pr psyati | ayam atra samud y rthaḥ mah y [na/m eva] tīrthaṃ |
tadudbhavajñ nadh ray sakalavikalpamalaṃ prakṣ lya mokṣaṃ pr pya[te
b hya]/tīrth dijalasn neneti |
18
tattvabh vakena yogin
[pratip ]/dayati—
laukikadevat rcanaṃ
na
kartavyaṃ
9v4
9v5
10r1
iti
10r2
vamhā vihṇu mahesura devā ity di |
brahm viṣṇuḥ mahe vara ca trayo [dev bo]/dhisattvena sarvath na
namaskartavy ḥ | adhamam rge vyavasthitatv t || tath coktaṃ [aṣṭas ]/
hasrik y ṃ prajñ p ramit y ṃ—
n nyebhyo devebhya pu pa v dhūpa
na]/ c ny n dev n ap rayata iti |
dīpa
d tavya
10r4
[manyate
• 9r4 praṇidh na] em. : °dh n cod. • 9v1 ūnyat karuṇ bhinna] conj. ex B • 9v3
tapovaṇa] em. ex B : °vana cod. • ity di] cod. : dehasucihi ṇa s nti p v suppl. B
ex com. and Tib. • 9v4 m kuru | jalasn nena] conj. ex B • prak lya] em. :
prakhy lya cod. • pr pyate b hya°] conj. ex B • 10r1 na kartavya ] conj. :
namaskarttavyo cod. • 10r2 dev ] em. ex B : deva cod. • ity di] cod. : vohisattva
ma karahu sev suppl. B ex com. and Tib. (byang chub yod bzhin gsum la bkur mi
bya) • 10r5 tittha ma j vahu] conj. ex Tib. (’bab stegs ma ’gro zhig) : tittha ṇa j v
B
24
10r3
10r5
Besides it is said:
Due to the penetration of meditative endeavour, the virtue of beings [...].
Production is experienced according to reality, nothing else.1
Hence one’s thinking activity is fixed on the infinite [...]. It is infinite
because neither interval nor separation are known therein. Voidness with
compassion [...] is to be abided day and night. Such is the meaning.
For the yogin effecting reality, he spoke of venerating hermitages and baths:
17
Do not venerate fords and hermitages,... and so forth.2
Do not venerate outer fords and hermitages. No liberation will be found in
outer baths. Such is the whole sense. A ford is indeed Mah y naŚ once
cleansed all notional impurities in the stream of gnosis arising from it,
liberation is found. This is meant by baths in outer fords, and so forth.
He showed that homage to worldly deities is not to be paid by the yogin
effecting reality:
The gods Brahmā, Viṣṇu, and Maheśvara,... and so forth.3
Brahm , Viṣṇu, and Mahe vara, because of their position on a lower path, in
no case the bodhisattva should pay homage to the three gods. And thus it is
said in the A ṭas hasrik prajñ p ramit :
Do not pay homage to the other gods with flowers, incense or votive
lamps, nor revere the other gods.4
1
This quotation has not been identified.
Bagchi (1935: 158): ‘You will not attain peace through purity of body’.
3
Bagchi (1935: 159): ‘Do not worship [these] gods, oh Bodhisattva!’.
4
Cf. A ṭas hasrik prajñ p ramit XVII 161.15: na c ny n dev n namaskaroti, na
c nyebhyo devebhya pu pa v dhūpa v gandha v m lya v vilepana
v cūrṇa v vastra v chatra v dhvaja v ghaṇṭ
v pat k
v dīpa
v d tavya manyate na c nya deva vyap rayate.
2
25
18
19
tad ev ha—
deva ma pūjahu ti[ttha] ma jā[vahu] ity di |
[+ + +] / prastar didevapūj na kartavy ḥ | b hyatīrthagamanañ ca na
kartavyaṃ | b hyadevat [r dhanena ti]/rthasn nen dhimokṣaṃ na pr pyate |
20
10v2
buddha ārāhahu avikalacitteṃ ity di |
[a]/dvayajñ n ṃ | prajñ p ramit
dign gap daiḥ—
ca so ’bhidhīyate || tath
coktaṃ
[prajñ p rami]/t jñ nam advaya s tath gata iti |
r dhyat ṃ sevyat ṃ avi[kalena dṛḍhena] / cittena | bhavasaṃs re nirv ṇe
ucchede ca sthitir m kuru |
21
10v1
10v3
10v4
10v5
tad eva pun[aḥ pratip dayati]—
/ || ||
paggopāasamāhi laggahu jahi |
tahi diḍha kara anuttara siddhai i[t]i |
[prajñop yasa]/m dhiḥ ūnyat karuṇ dvayasam dhiḥ | tatra lagno bhava
yadi tatra [cittaṃ dṛḍhaṃ kriya]/te tad nuttaraṃ buddhajñ naṃ sidhyati
n tra saṃdehaḥ |
• 10r5 ity di] cod. : devapūjahi ṇa mokkha p v suppl. B ex Tib. (lha rnams
mchod kyang thar pa thob mi ’gyur) • 10v1–2 b hyadevat r dhanena
tīrthasn nen dhimok a ] conj. ex B • 10v2 ity di] cod. : bhavaṇivv ṇe ma karahu
re thitte suppl. B ex com. and Tib. (srid dang mya ngan ’das la gnas par ma byed
cig) • 10v5 avikalena dṛḍhena] conj. ex B • puna pratip dayati] conj. ex B • 11r1
jahi | tahi] em. m.c. supported by B : | jahi tahi cod. • 11r2–3 citta dṛḍha
kriyate] conj. ex B
26
11r1
11r2
11r3
He spoke thus:
19
Do not worship the gods, do not go to fords,... and so forth.1
[...] Do not worship the gods with flowers, and so on; do not go to outer
fords either: liberation is not found honouring outer deities with baths in
fords, and so on.
Honour the Buddha with steady thinking activity,... and so forth.2
20
[The Buddha] is called non-dual gnosis and Prajñ p ramit . And thus it is
said by Diṅn gaŚ
Prajñ p ramit is non-dual gnosis: such is the Thus-gone.3
Be [the Buddha] honoured (venerated), with steady (firm) thinking activity.
Do not take up abode in saṃs ra (existence) nor in nirv ṇa (annihilation).
He teaches once more thus:
21
*
Adhere to the union of insight and means.
Once fixed in that, the supreme is accomplished.
The union of insight and means is the union of voidness and compassion as
non-dual: adhere to that. If thinking activity is made resolute in it, no doubt
the supreme, that is the Buddhas’ gnosis, is accomplished.
Bagchi (1935: 160): ‘You shall not attain salvation through devotion to gods’.
Bagchi (ibid.): ‘Do not stay in the [world of] being and in the [world of]
annihilation’.
3
Diṅn ga’s Prajñ p ramit piṇḍ rtha 1a (Tucci 1947: 56–59). This famous
epitome of the A ṭas hasrik prajñ p ramit is also quoted in Haribhadra’s
Abhisamay la k r loka (Vaidya 1960: 263–66).
1
2
27
22
tattvaparijñ ne[na + + + ha]―
/ jima
visa bhakkhai visahi paluttā ity di |
yath viṣaṃ bhakṣayati vi[ṣatattvajñas tasya] / viṣeṇa maraṇaṃ na bhavati |
tath bhavaṃ saṃs rasukhaṃ viṣay dikaṃ bhuṃkte yogī[na tu tasya
yo]/gino viṣayena saṃs rabandhanaṃ na bhavati || tath coktaṃ hevajre—
23
11r4
11r5
11v1
yenaiva vi a[khaṇḍena mriyante sarvajantava ] / |
tenaiva vi atattvajño vi eṇa sphoṭayed vi a ||
11v2
yena yena hi badhya[nte jantavo raudrakarmaṇ ] |
[so]/p yena tu tenaiva mucyante bhavabandhan d iti ||
11v3
karmamudr ṃ vi[n ye gatv + + + pratip da]/yitum ha—
11v4
|| 18 ||
kammamudda ma dūsaha joi ity di |
[+ + + + + + + + + + ca]/tv raḥ kṣaṇ ḥ | catv ra c nand s tayaiva
parijñ yante || tath coktaṃ hevajre—
11v5
[ek r kṛti yad divya ] / m dhye va k rabhū ita |
laya sarvasaukhy n buddharatnakaraṇḍaka ||
12r1
nand s tatra j yante k a[ṇa]/bhedena bhedit |
k aṇajñ n t sukha jñ n m eva k re prati ṭhita ||
12r2
• 11r4 visahi] em. ex B : visaha cod. • ity di] cod. : tima bhava bhuñjai bhavahi
ṇa jutt suppl. B ex com. and Tib. (de ltar srid pa zos kyang rnal ’byor pa || ’dod
yon gyis ni ’ching bar mi ’gyur ro) • vi atattvajñas tasya] conj. ex B • 11r5 yogīna
tu tasya yogino] conj. ex B • 11v3–4 vin ye gatv + + + pratip dayitum] conj. ex
B • 11v4 ity di] cod. : khaṇa ṇanda bheu j ṇijjai suppl. B ex com. and Tib. (skad
cig dga’ ba de yi bye brag shes par gyis) • 12r2 eva k re] eva k cod.
28
He spoke of [...] by thorough knowledge of reality:
22
As the one dealing with poisons ingests poison,... and so forth.1
As poison experts ingest poison without dying poisoned, so the yogin enjoys
existence, the pleasures of saṃs ra (objects of senses, etc.), but no saṃs ric
bonds has that yogin through senses. And thus it is said in the Hevajra:
Everybody indeed would die with a dose of poison,
But a poisons expert would dispel [other] poisons with that very dose.2
The thing by which men of evil conduct are bound,
Exactly by that as means, they are released from the bonds of existence.3
To lead those who, having set off without the action-seal […], he spokeŚ
*
O yogin do not disparage the action-seal,.. and so forth.4
[...] the four moments and the four joys are thoroughly known just thanks to
her.5 And thus it is said in the Hevajra:
The charming syllable E adorned with the syllable VA in its centre
Is the receptacle of all bliss, the jewel casket of buddhahood.
The joys arise from there, distiguished by different moments:
Knowing the moments, the gnosis abides as bliss in the sound EVA .
Bagchi (1935: 163): ‘So does one enjoy the world [of existence] not being
attached to the world’.
2
Hevajratantra II.ii.46; cf.Snellgrove 1959: 93.
3
Hevajratantra II.ii.50; cf. Snellgrove 1959: 93.
4
Bagchi (1935: 166): ‘The different kinds of moments and pleasure may be
known’.
5
Bagchi’s reconstruction of the manuscript text (param [nanda]ñc nayor
madhye) is hardly sound, especially if we take account of the next verse (TDKP
24) where the perfect joy (param nanda) and the joy of cessation (viram nanda)
are mentioned.
1
29
23
vicitra ca vip ka ca vi[ma]/rda ca vilak aṇa |
catu k aṇa sam gamya eva j nanti yogina ||
12r3
vicitra vividha [khy ]/ta liṅganacumban dika |
vip ka tadvipary sa sukha jñ nasya bhuñjana ||
12r4
vimarda[m ]/locana prokta sukha bhukta mayeti ca |
vilak aṇa tribhyo ’nyad r g r gavivarjita ||
12r5
[vici]/tre pratham nanda param nando vip kake |
viram nando vimarde ca sahaj nando vilak a[ṇe] / ity di |
12v1
kṣaṇabheda nandabheda ca kathaṃ parijñ yate karmamudr ṃ vin |
tasm [d karma]/mudr na dūṣayitavy | mayaiva lakṣyalakṣaṇahīnaṃ
tattvaṃ parijñ yate | parama[v]i/ramayor madhye lakṣyaṃ vīkṣya dṛḍhīkuru
iti vacan t |
24
12v2
12v3
12v4
tad eva pratip dayati—
lehu re [pa]/rama virama viārī |
ṇiuṇe varagurucaraṇa ārāhī iti ||
12v5
nipuṇena varaguruca[raṇa] /
†††
[madana ] / p yayet t sy
pa c d anur gayen mudr
svaya caiva pibed vratī |
svapar rthaprasiddhaye ||
kakkole vol[a]/ka k iptv kunduru kurute vratī |
tasmin yogasamudbhūta karpūra sahaja smṛtam iti ||
• 12r5 ’nyad] ’nyata cod. • r g r ga°] r r ga° cod. • 12v1 param nando]
pratham nando cod. • 12v3–4 paramaviramayor] conj. : param nandañc nayor B
• 12v5 ṇiuṇ ] em. m.c. supported by B : ṇiuṇe cod. • caraṇa] conj. ex B • 14r1
t sy ] em. ex Snellgrove 1959: 66 : t s cod.
30
13
14r1
14r2
Variety, ripe, consummation, and blank:
Once met these four moments, the yogins know the sound EVA .
Variety denotes various sorts of actions, as embracing, kissing, etc.;
Ripe is the reverse of that, for it is to enjoy the gnosis of bliss;
Consummation is told the reflection that bliss has been enjoyed by me;
Blank, other than the three, is free from passion and absence of passion.
The first joy is in the variety [moment]; the perfect joy in the ripe,
The joy of cessation in the consummation, and the co-emergent joy in
the blank [moment].... and so forth1
How are the different moments and joys known without action-seal? Hence
the action-seal is not to be disparaged. Indeed I know reality as free from
characterized objects and characteristics. Once beheld what is to be seen
between perfect and cessation [joys], make it firm. Thus it has been stated.
He teaches thus:
24
Hey, taste the perfect: once pervaded by the cessation,
The feet of the best guru are to be propitiated properly.
Properly the feet of the best of gurus [...]
†††
The ascetic should cause her to drink the liquor, and he should drink too.
Then, he should feel passion for the seal to effect his and her goal.
As the whirlpool is inserted into the flower, the ascetic has intercourse:
In that, the camphor produced by the union is known as co-emergent.2
1
Hevajratantra II.iii.4–9; cf. Snellgrove 1959: 94.
Hevajratantra II.iv.37–38. In the intentional language (sandhy bh
or
sandh bh ) of the Hevajratantra (II.iii.59–60), the term kakkola is assimilated
to the female organ (padma), volaka to the male (vajra), kunduru to the union of
the two (dvīndriyayoga), and karpūra to the semen ( ūkra).
2
31
25
tad eva punaḥ / sphuṭayati—
14r3
khaṇa āṇanda bheu jo jāṇai |
so iha jammahi joi bhaṇijjai iti |
26
kṣaṇ n /m nand n ṃ ca bhedaṃ yo j n ti | sa eva iha janmani yogīti
bhaṇyate tattvop yaparijñ n t |
14r4
tattva/sya svarūpam ha—
14r5
|| 21 ||
guṇadosarahia ehu paramattha |
saasaṃveaṇa kevi ṇattha iti |
guṇa/doṣaiḥ rahita eṣa param rthaḥ | svasaṃvedana ken pi n rthaḥ
prayojanaṃ | na hi guṇ s tatr ropayitavy ḥ |/ doṣ s tasm d apanetavy ḥ |
tath coktaṃ—
n paneyam ata kiñcit prak eptavya na kiñcana |
dra ṭa/vya bhūtato bhūta bhūtadar ī vimucyata iti |
27
14v1
14v2
14v3
abhy se dṛḍhat m ha—
cittācitta vivajjahu ṇitta |
sa/hajasarūeṃ karahu re thitta iti |
14v4
citt citta nitya parityajya devat mūrticetas |
dinam e[ka]/m avicchinna bh vayitv parīk aya ||
14v5
n nyop yo ’sti sa s re svapar rthaprasiddhaye |
sakṛd abhy si[t vi]/dy ‹sadya › pratyayak riṇī iti |
15r1
• 14r4 j n ti] em. : j ti cod. • °parijñ n t] em. : °parijñ t cod. • 14r5 saasa veaṇa
cod. : saasa veaṇ B • 14v1 rahita] em. : rahihita cod. • 14v2 kiñcana] em. :
kiñcin cod. • 14v3 citt citta] em. : cint citta cod. • 14v4 citt citta ] em. :
cint citta cod. • 14v5 parīk aya] em. : parīk atha cod. • 15r1 sadya ] add. ex
HVT II.ii.10
32
Again he made clear thus:
25
Who knows the different sorts of moments and joys
Is called yogin in this life.
Who knows the different sorts of moments and joys is called yogin in this
life because he knows thoroughly the way to reality.
He spoke of the intrinsic being of reality:
26
*
Beyond merits and faults, that is the ultimate:
Intrinsic awareness, nothing else is needed.
Beyond merits and faults, that is the ultimate: intrinsic awareness, nothing
else is needed, effective, for neither merits are to be added to that, nor faults
removed from that. And thus it is said:
Nothing is to be removed from it, nothing is to be added at all.
Be facts regarded according to facts: thus who looks at facts is liberated.1
He spoke of persevering in the practice:
Quit thinking and nonthinking constantly.
Hey, make a stay in the co-emergent intrinsic being.
Once quit thinking and nonthinking constantly, viewing the deity’s form,
Having meditated uninterruptedly for one day, have it examined.
No other means in the saṃs ra to accomplish your and others’s goal.
Once at hand, the ritual consort promptly brings about the occasion.2
Caturmudr nvaya in Maitrīp /Advayavajra’s Advayavajrasa graha (34.12–13);
cf. Mathes 2008: 112; 2015: 87. For a discussion of the authorship of the text, see
Mathes 2008: 90–91; 2015: 12–13. The verse also occurs in the
Ratnagotravibh gavy khy (76.1–2), in the Abhisamay la k ra (32.15–16), at
the end of the Pratītyasamutp dahṛdayak rik (no. 7, p. 29), and in Munidatta’s
commentary to the Cary gītiko a (9) as from the M dhyamaka stra.
2
Hevajratantra II.ii.9–10; cf. Snellgrove 1959: 90.
1
33
27
28
tattvasya gaman gamanarahitat m ha—
|| ||
āvai jāi kahavi ṇa ṇai |
/ guru uvaeseṃ hiahi samāi iti |
15r2
tattvaṃ na kuta cit y ti | na kutracit y ti | na ka/sminn api sth ne tiṣṭhati |
tath coktaṃ aṣṭas hasrik y ṃ—
na hi kulaputra tath t gacchati ‹v › / gacchati v | acalit tath t |
evam eva kulaputra tath gatasy gamanam v gamanam v na pra[jñ ]/
yata ity di vistaraḥ |
15r3
15r4
15r5
evaṃbhūtam api tattvaṃ gurūpade ena hṛdaye saṃy ti ||
29
tattvasya varṇ va[rna]/rahitat m ha—
15v1
vaṇṇa vivajjai ākiivihuṇṇā |
savvā āre so saṃpuṇṇā iti ||
varṇi[+ + ]/ din varjitaḥ | uktaṃ ca param rthastotre—
15v2
na rakto haritam ñji ṭho varṇaste nopalabhyate |
uklo v avarṇ ya namo ’stu te iti |
/ na pīta kṛ ṇa
15v3
kṛty ca bhujamukh din vih[īna]/ ḥ | uktaṃ ca—
15v4
na mah n n pi hrasvo ’pi na dīrgha parimaṇḍala |
apram ṇagati pr py pra[m ]/ ṇ ya namo ’stu te iti ||
tath pi sa sarvair k raiḥ sampūrṇaḥ sarv k ravaropet
iti vacan t ||
ūnyat [+ +] / mat
• 15r3 kasminn] em. : ka cid cod. • a ṭas hasrik y ] em. : a ṭas hasriy y
cod. • 15r3–4 tath t ] em. : tathat cod. • 15r5 sa y ti] em. : sa m ti cod. • 16r1
lahu] conj. ex com. : lahu citte B
34
15v5
16r1
He spoke of reality as beyond going and coming:
28
*
It comes and goes in no way, nor does it stay,
[But] through the instruction of the guru, it enters the heart.
Reality comes from no place, in no place it goes, in no place it stays. And
thus it is said in the A ṭas hasrik :
O son of a noble family, suchness does not come, nor go, nor suchness
move. In reality, o son of a noble family, neither coming nor going of
the Thus-gone is discerned,1... and so forth at length.
Yet, even if so, reality enters the heart through the instruction of the guru.
He spoke of the condition of reality as beyond both colour and no-colour:
It abandons colour, it is formless,
[Yet] it is complete with all appearances.
It is without coloured [...] etc.; and thus it is said in the Param rthastotra:
No red nor green nor scarlet, no colour is perceived in Thee,
No yellow nor black nor white. Homage unto Thee, the Colourless!2
It is also without form, arms, face, and so forth. And it is said:
Thou art neither big nor small, neither long nor globular.
Thou hast gone beyond any measure. Homage unto Thee, the Limitless!3
Yet it is complete with all appearances, because it is stated that voidness [...]
is regarded as possessing all possible appearances.
A ṭas hasrik prajñ p ramit , XXXI 253.2–5.
N g rjuna’s Param rthastotra, or Param rthastava 5; Tucci 1932: 323.
3
N g rjuna’s Param rthastotra 6; Tucci 1932: 325.
1
2
35
29
30
id nīṃ tadvipakṣakṣaye yatnaḥ karaṇīya ity ha―
|| ||
e maṇa mārahu l[ahu] / ṇimmūla ity di |
etan manaḥ vikalpabhūtaṃ saṃs rak raṇaṃ laghu īghraṃ m raya | kathaṃ
bhū[taṃ] / ity ha | a eṣacint y avidy y ca mūlaṃ pradh naṃ k raṇaṃ ||
tath coktaṃ—
na vikalp[a + / + + ·]i[···]a [······ + ·]idyate |
ten petavikalpa[+ + ·]ai [+ + ·]i[··]tir iti ||
31
[·· + / + + + + + + + + + +]
16r2
16r3
16r4
16r5
[tahi cau]m[u]d[d]a ity di |
etai catuḥ k yair nirm[ ṇadharmasambhogama/h sukhak yaiḥ + + + +
catur mudr ḥ] ka[r]madha[r]majñ namah mudr ḥ pr pyant[e] yo[gin + + /
+·····]u[··] bhavati |
vi ay ṇ
16v2
uddhabh vatv t sva[sa vedy]a [pa]ra sukha ||
[rūpavi ay d]i / ye ’py anye pratibh sante hi yogina |
sarve te uddhabh v hi yasm d buddhamaya ja[gad || i]/ ti |
32
16v1
16v3
16v4
tillop da tmano ’nubhavaṃ bhaṇati—
|| 25 ||
hauṃ suṇṇa jagu suṇṇa tihua[ṇa] / suṇṇa ity di |
• 16r5 tahi caumudda] conj. : tahĩ mah mudda B, which is not consistent with
com. (etai catu k yair) nor with Tib. (’di ru sku bzhi phyag rgya bzhi) • ity di]
cod. : tihuaṇ ṇimmala suppl. B ex com. and Tib. (khams gsum ma lus de tshe dag)
• 16v1 nirm ṇadharmasambhogamah sukha] suppl. ex TCUP II • catur mudr ]
conj. • 16v5 ity di] cod. : ṇimmala sahaje ṇa p pa ṇa puṇṇa suppl. B ex com. and
Tib. (dri ma med pa’i lhan cig skyes pa la || dge dang mi dge gang yang med)
36
16v5
Now he spoke of the effort to be made in destroying what counteracts it:
30
*
Kill this intellect, be it quickly eradicated,... and so forth.
Quickly, rapidly, kill this intellect consisting of notions, and cause of
saṃs raŚ so he spoke how it is. [This intellect] is the root, the main cause of
the whole anxiety and nescience. And thus it is said:
No notions […]
Notions are gone through that [...]
[...]
31
In that, the four seals,... and so forth.1
By these four bodies, nirm ṇa–, dharma–, sambhoga–, and mah sukhak ya,
[...] the four seals, karma–, dharma–, jñ na–, and mah mudr are met with
by the yogin.
From the purity of sense objects, the ultimate bliss is to be experienced
in itself.
These sense objects, to begin with form and the other ones, to the yogin
All appear in their purity, because this world consists of awakening.2
Tilop puts into words the experience of the selfŚ
*
I am void, this world void, void the three realms,... and so forth.3
The verse could be reconstructed thus: tahĩ caumudda tihuaṇ ṇimmala, ‘At that
moment, the four seals are pure in the three worlds’.
2
Hevajratantra I.ix.3b–4; cf. Snellgrove 1959: 79.
3
Bagchi (1935: 174): ‘There is no sin and merit in the pure sahaja’.
1
37
32
aham api ūnyaṃ vikalpam tratv t | jagad api ūnyaṃ vikalpam t[ratv t] /
tribhuvanam api ūnyaṃ nirmalamalarahite sahaje mah sukhaṃ | na p paṃ
na puṇyaṃ sambhavati | tath [co]/ktaṃ—
an vile mah jñ ne jyotīrūpe prabh svare |
p papuṇyakath kutra vikalp goca[re] / ubhe |
33
17r1
17r2
17r3
bh van y an yogav hitvam ha—
jahi icchai tahi jāu maṇa etthu ṇa kijja/i bhanti |
adha ughāḍyi āloaṇeṃ jjhāṇeṃ hoi re thitti iti ||
17r4
yatra icchati tatra [ma]/no y tu | atra bhr ntir m kriyat ṃ |
manogamanam rgam ha || adhaḥ sthitaṃ nirm ṇacakr t u[dbhūtaṃ] /
avadhūtīm rgaṃ udgh ṭya muktikṛtya | lokena caṇḍ gnijñ nolkay
dhy nena mah sukhasya / sthitir bhavati | ayam atra saṃkṣep rthaḥ |
caṇḍ līyogabh vanay
mah sukhacakre
citta[sthi]/rīkaraṇaṃ
hi
sahajasphuṭīkaraṇaṃ k raṇam iti ||
rīmah yogī varatillop [da]/sya
sam pt ||
doh koṣapañjik
s r rthapañjik
n ma
• 16v5 • vikalpam tratv t] em. : vikalpam caratv t cod. • vikalpam tratv t] conj.
ex B • 17r1–2 cokta ] conj. ex B • 17r2 vikalp gocare] conj. ex B • 17r3
yogav hitvam] conj. : bhogav hitvam cod. : bh van y → ha] om. B • 17r4
ugh ḍyi] em. ex B : ugh ḍhi cod. • 17v1 muktikṛtya] em. : muktīkṛtya cod. •
mah sukhasya] em. : mah sukhastha cod.
38
17r5
17v1
17v2
17v3
17v4
I am void as [self is] just a notion; even this world is void as just a notion;
the three realms are void as well. In the pure co-emergent without secretion
there is the great bliss: evil is not possible nor is good. And thus it is said:
32
The great gnosis is clear in the luminosity consisting of light.
When the range of notions is pure, may we speak of evil and good? 1
Thus he spoke of the yoga practice of meditation:
Where it wishes, there the intellect is to go: no confusion on that.
Below, once opened by vision, by meditation, hey make a stay!
Where it wishes, there the intellect is to go: confusion be not made on that.
He spoke of the path along which the intellect moves. Below, the path of
avadhūtī raises from the nirm ṇacakra: once opened, cleared up, the
mah sukhacakra is reached by vision―by the meditation Blazing Torch of
Gnosis. To sum up, stabilizing thinking activity in the mah sukhacakra
through the yoga meditation of inner heat indeed turns the co-emergent
manifest.2
This completes the commentary on the Treasure of Doh s of Tilop ,
glorious lord of great yogins.
1
Unidentified quotation and text.
As it is made explicit in the commentary, this last doh hints at the practice of
the inner heat, or caṇḍ lī.
2
39
33
The Tibetan Text of Tilop ’s Doh ko a
(TDK)
Do ha mdzod
Treasure of Doh s
The Tibetan version of Tilop ’s Doh ko a (Do ha mdzod) is included in the
bsTan ’gyur (Torricelli 1997). The colophon informs us that it was
translated by Vairocanavajra:
slob dpon chen po Te lo pas
mdzad pa Do ha mdzod ces bya
ba rdzogs so || ||
rGya gar lho phyogs Ko sa lar
sku ’khrungs pa’i rnal ’byor pa
chen po mkhas pa dpal rNam
par snang mdzad rdo rje’i zhal
snga nas rang ’gyur du gsungs
pa’o (sDe dge bsTan ’gyur
colophon, rGyud ZHI 137b5)
The ‘Treasure of Doh s’
composed by the great master
Tilop is complete.
It has been translated in the
presence of the paṇḍita rī
Vairocanavajra, the great yogin
from Southern Kosala in India.
It is to this Vairocanavajra, alias Vairocanarakṣita, or Vairocana, from a
region currently in the Indian state of Odisha, that we owe the Tibetan
version of a significant amount of the siddhas’ doh s (Schaeffer 2000).1
His translations of such literature occur in the bsTan ’gyur under different
names: as Vairocanavajra (rNam par snang mdzad rdo rje) he translated (1) the
Doh ko apañjik , the commentary by Advayavajra/Maitrīp on Saraha’s
Doh ko a ( . 3101, T . 2256), (2) Saraha’s Kakhadoh ( . 3113, T . 2266), (3)
Saraha’s Kakhadoh ṭīppaṇa ( . 3114, T . 2267), (4) K ṇha’s Pañcag th ( .
3127, T . 2282), (5) Tilop ’s Doh ko a ( . 3128, T . 2281), (6) Virūpa’s rīVirūpapadacatura īti ( . 3129, T . 2283), (7) Virūp ’s Doh ko a ( . 3130, T .
2280), (8) K ṇha’s Doh ko a ( . 3150, T . 2301)ś as Vairocanarakṣita (rNam par
1
41
What we know about him comes first from the Bla ma bhe ro pa’i rnam
thar, a text compiled in the twefth century by
...one of Vairocana’s Tibetan students, Bla ma Zhang brTson ’grus grags
pa (1123–1193), founder of both Tshal pa and Tshal Gung thang
Monasteries in 1175 and 1187, respectively, and the founding figure of
the Tshal pa bKa’ brgyud school (Schaeffer 2000: 362).
Kurtis Schaeffer has also demonstrated (op. cit.) that ’Gos Lo ts ba gZhon
nu dpal (1392–1481) ‘adapted Bla ma Zhang’s biography’ in compiling his
Blue Annals three centuries later (Deb ther sngon po (747.7 ff.; BA 844 ff.).
As it is reported in both sources, this eleventh/twelfth-century Orissan
paṇḍita met in N land a yogin and savant from Varendra, Surap la, who
accepted him as his disciple. During the eight years they spent together,
Vairocana received several esoteric instructions and heard the doh s of the
siddhas (Deb ther sngon po 747.7–48.4 BA 844–45). We are informed that
he visited Tibet five times, and translated into Tibetan doh texts during a
long stay at rGyal in the ’Phan yul region to the north of Lhasa (Deb ther
sngon po 749.5–6; BA 846).
We have seen in the previous chapter that the graphic archaisms
occurring in the Kathmandu Manuscript point at the eleventh century for its
drafting, probably in its second half, when Vajrap ṇi lived in Lalitpur.
Likewise, the composition of the Tillop dasya Doh ko apañjik
S r rthapañjik (TDKP) which includes a number of quotations from
Tilop ’s Doh ko a (TDK), could be dated in that period, or in the first half
of the same century: in the former case the commentary would have been
plausibly composed by Vajrap ṇi or his entourage, in the latter by
Advayavajra/Maitrīp or his entourage. We have now seen that
Vairocanavajra/Vairocanarakṣita/Vairocana’s Tibetan translation of TDK
snang
mdzad
srung
ba)
he
translated
(9)
Saraha’s
Doh ko a-n ma-mah mudropade a ( . 3119, T . 2273)ś as Paṇḍita Vairocana
(paṇ ḍi ta Bai ro ca na) he translated (10) Vajr sana’s
*Catura ītisiddh bhyarthan ( . 4578, T . 3758) with Chos kyi grags pa (lo ts
ba shrī Chos kyi grags pa). The latter (Dharmakīrti) would be Ba ri Lo ts ba Chos
kyi grags pa, as is confirmed by the colophon of the Mahī nanas dhana ( .
2838ś T . 1975), which has been translated by rNam par snang mdzad srung ba
(Vairocanarakṣita) and Ba ri Lo ts ba Chos kyi grags pa, i.e. Dharmakīrti, the
translator from Ba ri, in gTsang.
42
dates back to the mid-twelfth century. To sum up, the original text was
composed in the second half of the tenth century, its Sanskrit commentary
in the eleventh, and the Tibetan translation one century later.
With the aim of restoring TDK, we should keep in mind that we have
not a text, but an intertext: in fact we can rely on TDKP (com.), the Tibetan
version of TDK (Tib.), and few other quotations. Actually, it would be
misleading to consider the Do ha mdzod a mere translation of TDK: it is
more prudent to appraise the two as different outcomes of the same
tradition, and the Tibetan text at least as much reliable as the Indic one.
A limit to that authoritativeness are some apparent interpolations for a
total of twenty-seven lines, viz. 27–36, 43–49, 85–88, and 91–96. Luckily,
the second and third groups do not cause any particular problem, because it
is immediately clear that they were not interpolated into the original text:
lines 43–49 would be the translation of one and half stanzas by Tilop , the
Indic original of which must have occurred at folio 6 of the Kathmandu
Manuscript, now missing. Likewise, lines 85–88 would correspond to the
first hemistich of another stanza occurring at folio 13, missing as well.
More problematic is the first group of ten lines (27–36), which can be
arranged into the following three stanzas:
de nyid bla ma’i gsung gis bstan par bya ba min ||
des na slob mas go ba ma yin no ||
lhan skyes ’bras bu bdud rtsi’i ro ||
de nyid su zhig la ni ci zhig bstan ||
27
28
29
30
gang du yid ni zhi ba dang ||
yid dang rlung gnyis mnyam par zhu ||
der ni rnam kun spangs pa la ||
khams gsum de ru gnas pa yin ||
31
32
33
34
rmongs pa gnyug ma’i rang bzhin shes par gyis ||
de tshe gti mug dra ba ma lus chad par ’gyur ||
35
36
Bagchi (1935: 147–48) has already remarked that the first of the above
three stanzas is a doh by Saraha which can be found in its original form in
a fragmentary Doh ho a edited by Bagchi himself:1
In the 1938 edition it is the fragment III, titled Sarahap dīya-doh , v. 9, p. 13.
The same doh is present also in Bagchi’s compilation of verses ascribed to
Saraha, and quoted in various texts, Sarahap dīya-doh sa graha 1; we read
1
43
ṇau tam v ahi guru kahai
sahaj miarasu saala jagu
ṇau tam bujjhai sīsa |
k su kahijjai kīsa ||
Although I have so far failed to track down the other two stanzas, until
proven otherwise, it is more than reasonable to ascribe them to Saraha as
well.
Regarding the last group of lines (91–96), they would show a double
authorship. The first two lines,
thog ma tha ma gzung ba ’dzin pa spangs ||
bla ma mchog gi zhabs kyis gnyis med bstan ||
91
92
are similar to lines 13–14 of the same text,
thog ma spangs shing ’di ru tha ma spangs ||
bla ma mchog gi zhabs kyis gnyis med bstan ||
13
14
where they translate the first hemistich of a stanza by Tilop (TDKP 6, B
6):
irahia ehu antarahia
varagurup a addaa kahia.
The last four lines,
mi g.yo dri med rnam par rtog pa med ||
shar ba nub pa spangs pa ’di ni snying po yin ||
’di ni mya ngan ’das par rab tu brjod ||
yid kyi nga rgyal gang du chad gyur pa ||
93
94
95
96
therein (Bagchi 1938: 47) that the doh , albeit in a very corrupt form, occurs in
Jagaddarpaṇa’s Kriy samuccaya (fol. 155v) as by Saraha (Sarahap dair api
ukta ). See also Dasgupta 1946: 80, who quoted the same doh from Kuladatta’s
Kriy sa grahapañjik (fol. 37v of the manuscript preserved in the Bibliothèque
nationale de France, Sanscrite 31) as by Saraha. In addition, the beginning of this
doh is found also in Munidatta’s Cary gītiko avṛtti (na ta b e guru kahai ity
di) as by Saraha (tath ca Sarahap da ). It can be worth mentioning that the
quotation in the Cary gītiko avṛtti follows one from Tilop (tath ca Tilop da ),
which corresponds to the very same stanza preceding this interpolation in
Vairocanavajra’s translation.
44
translate a stanza by K ṇha (KDK 20; Shahidullah 1928: 77 no. 20):
ṇiccala ṇivviappa ṇivvi ra uaa-atthamaṇa-rahia sus ra |
aiso so ṇivv ṇa bhaṇijjai
jahĩ maṇa m ṇasa kimpi ṇa kijjai.
When Bagchi maintains that the Do ha mdzod ‘is not a literal translation of
the original verse—it is merely explanatory’ (1935Ś 142), he is so wrong to
end up being right. As a matter of fact, Vairocanavajra seems to have not
done a ‘literal translation’ from the original text (TDK), but from an
explanatory one—in all probability a copy of TDKP, which is a word-byword commentary (s r rthapañjik ). In a sense, what Vairocanavajra did
in the the mid-twelfth century is just what Bagchi did eight centuries later:
both had indeed the beginning of a hemistich quoted in the commentary,
and attempted to retrieve the remainder from the commentary itself.
In order to simplify the reading and comparison between the verses in
the Doh ko a and the Do ha mdzod, the following scheme of concordance
is provided―
Doh ko a
TDKP
TDKP 1
TDKP 2
TDKP 4
TDKP 3
TDKP 5
TDKP 6
TDKP 7
TDKP 8
TDKP 9
—
―
―
―
TDKP 10
TDKP 11
missing fol.6
missing fol.6
—
―
TDKP 12
TDKP 13
Bagchi’s edition
B1
B2
B4
B3
B5
B6
B7
B8
B9
—
―
―
―
B 10
B 11
―
―
B 12
B 13
B 14
B 15
45
Do ha mdzod
Tib. Text Lines
1–3
4–5
6–8
9–10
11–12
13–14
15–18
19–22
23–24
25–26
27–30
31–34
35–36
37–38
39–42
43–46
47–49
―
―
50–52
53–56
TDKP 14
TDKP 15
TDKP 16
TDKP 17
TDKP 18
TDKP 19
TDKP 20
TDKP 21
TDKP 22
TDKP 23
TDKP 24
―
missing fol.13
TDKP 25
—
―
TDKP 26
TDKP 27
—
TDKP 28
TDKP 29
TDKP 30
TDKP 31
TDKP 32
TDKP 33
B 16
B 17
B 18
B 19
B 20
B 21
B 22
B 23
B 24
B 25
B 26
B 27
―
B 28
―
―
B 29
B 30
—
B 31
B 32
B 33
B 33
B 34
B 35
46
57–59
60–61
62–63
64–65
66–67
68–69
70–71
72–74
75–78
79–82
83–84
85–88
89–90
91–92
93–96
97–98
99–100
101–102
103–105
106–107
108–109
110–111
112–114
115–118
47
Do ha mdzod
bsTan ’gyur
N
Q ( . 3128)
D (T . 2281)
C
rGyud ’grel TSI 135b5–137a5
rGyud ’grel TSI 147b1–149a1
rGyud ZHI 136a4–137b6
rGyud ZHI 136a6–137b7
TDKP 1
phung po khams dang skye mched dbang po rnams ||
lhan cig skyes pa’i rang bzhin las ||
ma lus de las byung zhing de ru thim ||
1
2
3
TDKP 2
lhan skyes dngos dang dngos med gtam mi ’dri ||
stong pa snying rje de ru ro mnyam ’dod ||
4
5
TDKP 4
yid la mi byed gnyug ma’i rang bzhin la ||
brdzun pa rnams kyis skur pa ma ’debs shig ||
rang dbang yod pas rang nyid / ’ching ma byed ||
6
7
8
TDKP 3
sems la mya ngan ’das pa rgyob la sod ||
khams gsum stong pa gos pa med la ’jug ||
9
10
TDKP 5
sems ni mkha’ ’dra mnyam pa’i bde bar zhugs ||
dbang po yul rnams skad cig tsam ni der mi mthong ||
11
12
/
thog ma spangs shing ’di ru tha ma spangs ||
bla ma mchog gi zhabs kyis gnyis med bstan ||
13
14
N 136a
sems / ni gang du zhi gyur pa ||
der ni rlung yang thim par ’gyur ||
rang rig pa yi de nyid ’bras bu ni ||
su zhig la ni gang gis ji ltar bstan ||
15
16
17
18
D 136b
TDKP 6
TDKP 7
• 6 mi] em. : ma codd. • 9 rgyob] D C : rgyab N Q • 11 pa’i] N Q D : pa’ C
48
C 136b
Treasure of Doh s
1 Aggregates, elements, sensory bases and faculties:
2 From the co-emergent intrinsic being,
3 From there all emerge, therein they merge.1
TDKP 1
4 The co-emergent is not to be questioned as whether existent or not.
5 Void and compassion, there look for the same flavour.
TDKP 2
6 As to non-mentation, [that] innate intrinsic being,2
7 Do not vilify it falsely.
8 One having autonomy does not bind himself.
TDKP 4
9 As for thinking activity, it is to be hit [by] nirv ṇa and suppressedŚ
10 The untainted void of the three realms will be entered.
TDKP 3
11 Thinking activity, like space, has entered the bliss of sameness:
12 Sensory faculties, at that very moment, perceive no objects.
TDKP 5
13 No beginning, no end in that:
14 The best of gurus has shown the non-dual.
TDKP 6
Thinking activity3, when it dies,
Instantly vital air is absorbed as well.
The fruit, as reality to experience directly,
Who could teach it, to whom, and how?
TDKP 7
15
16
17
18
Tib. de las byung zhing de ru thim ‘emerge ~ merge’ is more detailed than Ap.
vivandī ‘are bound’.
2
TDKP 4 omits ‘innate intrinsic being’.
3
TDKP 7 leaves unexpressed ‘thinking activity’.
1
49
TDKP 8
rmongs pa’i ’jig rten ’gro ba rnams kyi spyod yul min ||
mkhas pa rnams kyis de nyid bgrod bya min ||
gang la bla ma’i zhabs ni mnyes pa yi ||
kye ho gang zag de yi spyod yul min ||
19
20
21
22
TDKP 9
rang rig de nyid ’bras bu ni ||
te lo pa yis de skad bstan pa yin ||
yid kyi spyod yul du ni gang gyur pa ||
de ni don dam ma yin no ||
23
24
25
26
[Saraha]
de nyid bla ma’i gsung gis bstan par bya ba min ||
des na slob mas go ba ma yin no ||
lhan skyes ’bras bu bdud rtsi’i ro ||
de nyid su zhig la ni ci zhig bstan ||
27
28
29
30
[?]
gang du yid ni zhi ba dang ||
yid dang rlung gnyis mnyam par zhu ||
der ni rnam kun spangs pa la ||
khams gsum de ru gnas pa yin ||
31
32
33
34
[?]
rmongs pa gnyug ma’i rang bzhin shes par gyis ||
de tshe gti mug dra ba ma lus chad par ’gyur ||
35
36
lhan cig skyes pas sems ni legs par sbyongs ||
/ tshe ’dir dngos grub thar pa lus ’dis rnyed ||
37
38
TDKP 10
• 19 kyi] N Q : kyis D C • 21 ni] N Q : kyi D C • 22 min] N Q : yin D C • 23 bu]
Q : bur N D C • 26 dam] N Q : dam nyid ni D C • 28 go ba ma yin no] D C :
go ba lta yin no N Q • 37 lhan cig skyes pas] em. ex TDKP 10 (sahaje ),
confirmed by com. (sahajena) : lhan cig skyes pa’i codd.
50
Q 148a
19
20
21
22
Not in range of fools and commoners,
Reality is far for scholars.
As for the one who is in the guru’s grace,
Hey, is it not in range of such a person?
TDKP 8
23
24
25
26
Intrinsic awareness is the fruit, reality.
This is what Tilop saysŚ
As for what falls into the range of intellect,
That is not the ultimate.1
TDKP 9
27
28
29
30
Reality will not be revealed by the words of the guru:
That is why the disciple does not understand.
The co-emergent fruit tastes of ambrosia.
Reality: what to reveal, and to whom?
[Saraha]
31
32
33
34
When intellect is pacified, and
Both intellect and vital air melt together,
Instantly, as everything has been abandoned,
The abode is there, in the three realms.
35 Fool! recognize the innate intrinsic being:
36 At that point, you will sever all the laces of delusion.
37 Purify thinking activity well with the co-emergent.2
38 You will attain powers in this life, liberation with this body.3
See an alternative Tib. version of this verse (TDKP 9), as quoted in Munidatta’s
commentary on the Cary gītiko a, no. 40, so so’i rang rig ’bras bu ni || ti lo pa yi
zhabs kyis smras || gang zhig yid kyi spyod yul sbas || de ni don dam ma yin no
(Kvaerne 1977: 233).
2
Whereas Tib. has an adjectival genitive, TDKP 10 has here an instrumentallocative: a more consistent translation would be in the latter case, ‘Purify thinking
activity with sahaja’.
3
‘You will attain’, omitted in Ap., is explicit in the commentary (pr psyasi).
1
51
[?]
[?]
TDKP 10
gang du sems ni ’gro ba der ||
der ni sems med par ni ltos ||
dbye ba med par ro mnyam gnas par gyis ||
sems dang sems med de ni legs par tshol ||
39
40
41
42
tshe ’di nyid la dngos grub legs par gsal por rnyed ||
sems ni gang du zhi gyur pa ||
khams gsum po ni de ru thim ||
rang gzhan mnyam pas sangs rgyas rje btsun ’gyur ||
43
44
45
46
sems ni nam mkha’i ngang du zhugs nas thim ||
/ de’i tshe dbang po lnga dang yul rnams dang ||
phung po khams rnams nang du zhugs nas song ||
47
48
49
TDKP 12
gang zhig brtan dang g.yo ba’i rnam pa kun ||
stong pa gos pa med pa ste ||
’di la dpyad par mi bya’o ||
50
51
52
TDKP 13
’di ni bdag go ’di ni ’gro ba’o ||
gang zhig dbye ba yongs shes pa ||
dri ma med / sems kyi rang bzhin la ||
gang zhig rang rig shes par bya ||
53
54
55
56
bdag nyid ’gro ba bdag nyid sangs rgyas te ||
bdag nyid dri ma med cing bdag nyid yid la mi byed pa ||
de la ’gro ba med cing gos pa med ||
57
58
59
yid ni rje btsun nam mkha’ rje btsun ma ||
nyin mtshan du ni gar byed lhan cig skyes la rol ||
60
61
TDKP 11
TDKP 14
TDKP 15
/
• 41 The Tib. imperative gnas par gyis, corresponding to Ap. rahia, seems to
interpret this verb from Pkt √rah ‘to stay’, rather than from Skt √rah ‘to
abandon’. With reference to an identical form in KDK 10, Shahidullah (1928:
108) observes that this root exists also in Bengali, and the other IA languages:
from Skt √rah ‘to leave’ to Pkt √rah ‘to remain’, there would be but a change
of meaning which can be explained for the analogy with √rak ‘to keep’ • 48
de’i tshe] N Q : de yi tshe na D C • 50 Tib. rnam pa seems to read Ap. ra
( k ra) instead of c ra (com.)
52
C 137a
N 136b
D 137a
39
40
41
42
Where thinking activity goes,
There do observe its inactivity:
Undifferentiated as it is, steadily abide in the same flavour.
Look well for that thinking activity which goes with its inactivity.
43
44
45
46
Powers will be thoroughly attained in this very life.
As to thinking activity, where it is pacified,
The three realms merge just there.
When yourself and others are the same, you become the Lord Buddha.
TDKP 11
47 Thinking activity: once entered the expanse of space, it merges.
48 At that moment, the five sensory faculties and their objects,
49 The aggregates and the elements have entered there.
50 Moving and motionless, every way of being
51 Is void and untainted:
52 Do not speculate on that!
TDKP 12
53
54
55
56
TDKP 13
This is me, this is the world:
The one recognizing a difference [as such],
As to the pure intrinsic being of thinking activity,
How will he know intrinsic awareness?1
57 I am this world, I am the Buddha,
58 I am the undefiled, and non-mentation am I:
59 Neither existence nor taint in that.2
TDKP 14
60 The intellect is the Lord, [like] space is the Lady:
61 Day and night they dance, in the co-emergent they frolic together.3
TDKP 15
TDKP 13 differs, ‘How can he perceive?’ (so ki vujjhai).
TDKP 14 (com.) differs from line 59, ‘I am the destroyer (bhañjaṇa) of
existence’.
3
Skt sth tavya ‘should be abided’ (com.) is here analysed by Tib. gar byed [...]
rol, ‘dance [...] frolic together’.
1
2
53
TDKP 16
skye dang ’chi ba dag las grol bar ’gyur ||
gnyug ma’i yid la rgyun du gnas par gyis ||
62
63
TDKP 17
’bab stegs dka’ thub nags la ma rten cig ||
khrus dang gtsang spras bde ba mi rnyed do ||
64
65
TDKP 18
tshangs pa khyab ’jug dbang phyug lha ||
byang chub yod bzhin gsum la bkur mi bya ||
66
67
TDKP 19
lha rnams ma mchod ’bab stegs ma ’gro zhig ||
lha rnams mchod kyang thar pa thob mi ’gyur ||
68
69
TDKP 20
rnam par mi rtog sems kyis sangs rgyas mchod par gyis ||
srid dang mya ngan ’das la gnas par ma byed cig ||
70
71
TDKP 21
shes rab thabs kyi ting ’dzin zhugs ||
gang tshe mi g.yo bar ni brtan par byed nus na ||
de yi tshe na nyams myong ’grub par ’gyur ||
72
73
74
TDKP 22
ji ltar dug ni zos par gyur pa las ||
dug gis kyang ni ’chi bar mi ’gyur ba ||
de ltar srid pa zos kyang rnal ’byor pa ||
’dod yon gyis ni ’ching bar mi ’gyur ro ||
75
76
77
78
TDKP 23
kye ho rnal ’byor pas ni las la skur ma / ’debs ||
skad cig bzhi dang dga’ ba bzhi ru de ru song ||
skad cig dga’ ba de yi bye brag shes par gyis ||
mtshan gzhi mtshan nyid spangs pa shes par gyis ||
79
80
81
82
• 64 rten] em. : brten codd. • 67 chub] N Q : chub rang la D C • 73 mi] N Q :
om. D C • ni] N Q : om. D C • 76 mi] N Q D : om. C • 77 srid] N Q D : sid C
54
Q 148b
62 You will be liberated from birth and death.1
63 Always abide in the innate mind!2
TDKP 16
64 Do not rely upon fords and hermitages:
65 By cleansing and purification bliss will not be found.3
TDKP 17
66 The gods Brahm , Viṣṇu, and Mahe vara,
67 When awakening is the case, homage is not to be paid to the three.
TDKP 18
68 Do not worship the gods, do not go to fords:
69 Even if you worship the gods, liberation will not be attained.
TDKP 19
70 Worship the Buddha with thinking activity beyond notions.4
71 Do not take up your abode in existence nor in nirv ṇa.
TDKP 20
72 Enter the union of insight and means.
73 Once resolutely fixed,
74 At that moment the experience will be accomplished.5
TDKP 21
75
76
77
78
As poison is transformed in ingesting it, so
Even poison will not cause death:
Similarly the yogin, even if he enjoys existence,
The objects of sensual pleasure will not bind him.6
TDKP 22
79
80
81
82
Hey, as a yogin, do not disparage the action-seal.
Enter the four moments and the four joys.
The different sorts of moments and joys are to be known:
To be known as without characterized objects and their characteristics.7
TDKP 23
TDKP 16 differs from Tib. line 62, ‘Do not be confused about birth and death’.
Tib. gnyug ma’i yid ‘innate mind’ is here for Ap. ṇiacitta (nijacitta), in later Skt
= sva° (MW, s.v. nija), ‘intrinsic thinking activity’.
3
Tib. bde ba ‘bliss’ is here for Skt mok a ‘liberation’ in com..
4
Tib. rnam par mi rtog ‘beyond notions’ most probably reads Skt avikalpa instead
of TDKP 20 avikala ‘intact’ (cod., com.).
5
Tib. nyams myong ‘experience’ seems to read Skt anubhava instead of anuttara
(Ap. aṇuttara) ‘supreme’, the latter being explained in TDKP 21 as the supreme
Buddhas’ gnosis (tad nuttara buddhajñ na ).
6
Tib. ll. 75–78 differ in TDKP 22Ś ‘The one dealing with poisons ingests poison’.
7
Tib. ll. 80–82 have no correspondence in TDKP 23, but occur in com..
1
2
55
kye ho mchog dang dga’ ’bral ’di ni dpyad par bya ||
bla ma mchog gi zhabs la gus par gyis la / legs par long ||
83
84
gang zhig dga’ ba mchog dang dga’ bral gyis ||
kye ho skad cig der ni lhan skyes rtogs par bya ||
yon tan rin chen dpral ba’i klad rgyas gzhag bya ste ||
’dod pa mo’i ze ’bru las ni ’di shes par bya ||
85
86
87
88
TDKP 25
skad cig bye brag de ru lhan skyes gang shes pa ||
de ni tshe ’di nyid la rnal ’byor par brjod do ||
89
90
[TDKP 6]
thog ma tha ma gzung ba / ’dzin pa spangs ||
/ bla ma mchog gi zhabs kyis gnyis med bstan ||
91
92
mi g.yo dri med rnam par rtog pa med ||
shar ba nub pa spangs pa ’di ni snying po yin ||
’di ni mya ngan ’das par rab tu brjod ||
yid kyi nga rgyal gang du chad gyur pa ||
93
94
95
96
skyon dang yon tan spangs pa ’di ni don dam mo ||
rang rig la ni gang yang med ||
97
98
TDKP 24
[K ṇha]
TDKP 26
• 79 ma] D C : mi N Q • 85 bral gyis] N Q : bral gyi D C • 87 klad] D C : glad
N Q • 88 ze ’bru las] N Q : ze’u ’bru las D C
56
C 137b
N 137a
D 137b
83 Hey, these [two joys,] perfect and cessation, must be investigated.
84 Pay respect to the feet of the best of gurus, and propitiate him properly.
85
86
87
88
TDKP 24
Through what perfect joy and joy of cessation are,
Hey, at that very moment the co-emergent [joy] will be realized.1
When the cerebrum is adorned with the jewel of qualites,2
The endearments of the loving woman are to be known.
89 Who knows the co-emergent in the different sorts of moments3
90 Is called yogin in this life.
TDKP 25
91 No beginning, no end, no object, no subject:
92 The best of gurus has shown the non-dual.
[TDKP 6]
93
94
95
96
Motionless, clear, devoid of notions,
Beyond arising and decline: such is the core.
This is designated as nirv ṇa,
Where any intellectual pride is cut off.4
97 Beyond faults and merits, that is the ultimate:
98 There is nothing else in intrinsic awareness.
Missing in TDKP, the Ap. text of this verse, no. 27 in Bagchi’s edition (parama
ṇanda bheu jo j ṇai | khaṇahi sovi sahaja vujjhai), is an editorial reconstruction.
2
Cf. K ṇha’s Doh ko a, no. 31 (Bagchi 1938: 46, 164): je kia ṇiccala maṇaraaṇa ṇia ghariṇi lai ettha | soha v jira ṇ hu re mayi vutto paramattha, thus
translated by Shahidullah (1928: 88), ‘Celui qui a immobilisé le joyau de l’esprit
en prenant ici sa propre épouse, oh! celui-là est le maître Vajradhara. J’ai dit le
suprème bien’.
3
TDKP 25 has ‘the different sorts of moments and joys’ instead of ‘the coemergent in the different sorts of moments’.
4
As for ll. 93–94, see ll. 13–14ś for the others, see K ṇha’s Doh ko a, doh no.
20 (Bagchi 1938: 43, 158-159): ṇiccala ṇivviappa ṇivvi ra | uaa-atthamaṇa-rahia
sus ra || aiso so ṇivv ṇa bhaṇijjai | jahi maṇa m ṇasa kimpi ṇa kijjai, translated
by Shahidullah (1928Ś 86) thusŚ ‘Sans mouvement, sans différenciation, sans
changement, sans aurore, ni couchant, ayant une bonne substance; voilà comment
on décrit le nirv ṇa où l'esprit ne manifeste rien de la pensée’.
1
57
[K ṇha]
TDKP 26
TDKP 27
sems dang sems med rtag tu spongs ||
kye ho lhan cig skyes pa’i rang bzhin du ni gnas par bya ||
99
100
TDKP 28
skye ba med cing ’chi ba med ||
rtsa ba med cing rtse mo med ||
’ong ba med cing ’gro ba med ||
gang du yang ni mi gnas so ||
bla ma’i man ngag gis ni snying la chud ||
101
102
103
104
105
TDKP 29
kha dog spangs shing gzugs med pa ||
snang ba thams cad de la rdzogs ||
106
107
TDKP 30
yid ni sod la sems ni rtsa ba med par gyis ||
sems kyi lhag med zug rngu thong ||
108
109
TDKP 31
’di ru sku bzhi phyag rgya bzhi ||
khams gsum ma lus de tshe dag ||
110
111
TDKP 32
bdag dang ’gro ba khams gsum stong ||
dri ma med pa’i lhan cig skyes pa la ||
dge dang mi dge gang yang med ||
112
113
114
TDKP 33
yid ni gang du ’gro ’dod pa ||
de la ’khrul par mi bya’o ||
mig ni mi ’dzum pa dag gis ||
bsam gtan gyis ni gnas par bya ||
115
116
117
118
• 100 lhan cig skyes pa’i] D C : lhan cig ba’i N Q • 106 gzugs] em. ex TDKP
29 ( kii : kṛti; cf. TSD s.v.) : rigs N Q : rig D C • 108 sod] D C : gsod N Q •
117 ’dzum] D C : ’dzums N Q • gis] N Q : gi D C • 109 lhag med] em. ex
TDKP 30 (a e a) : lhag ma codd.
58
99 Quit thinking and nonthinking constantly.
100 Hey, make a stay in the co-emergent intrinsic being.
TDKP 27
101
102
103
104
105
TDKP 28
No birth, no death,
Rootless, topless,
It comes and goes in no way,
Nor does it stay,
[But] through to the instruction of the guru, it enters the heart.1
106 It abandons colour, it is formless,
107 [Yet] it is complete with all appearances.
TDKP 29
108 As for the intellect, kill it; as for thinking activity, be it eradicated.
109 Abandon the whole affliction of thinking activity.2
TDKP 30
110 In that, the four bodies, the four seals,
111 [And] the three realms of existence, at that moment, all are pure.
TDKP 31
112 Void am I, this world, and the three realms.
113 In the undefiled co-emergent
114 There is neither virtue nor non-virtue.3
TDKP 32
115
116
117
118
TDKP 33
As fo the intellect, where does it wish to go?
Confusion should not be made on that.
By means of unveiled eye,4
By meditation make a stay
1
Lines 101–102 and 104 have no correspondence in TDKP 28.
Unlike TDKP 30, Tib. l. 108 mentions ‘thinking activity’ (sems : citta) as well;
in addition, whereas l. 109 finds no correspondence in the incomplete quotation of
the Ap. verse, it has some in com. (a e acint ‘the whole anxiety’ Ś sems kyi lhag
med zug rngu ‘the whole affliction of thinking activity’).
3
Whereas in the com. of TDKP 32 p pa and puṇya occur, Tib. l. 114 has dge / mi
dge generally translating Skt kaly ṇa, ku ala, or ubha [MVy 3554, etc.].
4
Whereas TDKP 33 has adha (adhas) ‘below’, in l. 117 is omitted.
2
59
The Language of the Doh s
A scrutiny of the unquestionably legible words of Tilop ’s Doh ko a
(TDK) quoted and commented in TDKP can help us to have a general idea
of the language employed by our siddha in his compositions. In order to
place it within a manageable conceptual frame, we may take into
consideration that it is matter of an Indo-Aryan language which, together
with the Iranian languages, constitutes Indo-Iranian (IIr), in turn a major
branch of the Indo-European family (IE). Linguists have divided the
historical stages of Indo-Aryan into three, namely, Old Indo-Aryan (OIA)
roughly corresponding to the period 1500–600 BCE, Middle Indo-Aryan
(MIA) which developed since about 600 BCE until 1000 CE, and New IndoAryan (NIA) from the eleventh century CE to the present day. For our
convenience it is feasible to represent this linguistic development by means
of vectors―
IE → IIr → OIA → MIA → NIA
Suniti Kumar Chatterji (1954: 5, 55) maintained that language is
‘continually in a state of flux’, and its phonological alterations represent the
starting point of this fluxŚ ‘Forms of words change with change in sounds,
and their structure is affected’. If the main causes of these morphological
changes are to be found in the phonetic decay and the contact with other
languages, we can also notice that they occur on account of ‘imperfect
reception, and imperfect reproduction’.
Broadly speaking, the development from OIA through MIA into NIA is
characterized by a tendency to simplification on the basis of sound changes.
These changes, of course, took place gradually, and at different times in
different areas, but the general process has followed in the centuries a
number of common phonological trends. In fact, the surviving documents
of MIA show the following deviations from OIA: quantity and quality of
vowels affected by the rythm of speech with the transition from a variable
pitch accent to a fixed stress accent, assimilation of consonants in
consonantal clusters, cerebralization of dentals and aspirates, voicing of
61
intervocal consonants, spirantization and ultimate loss of intervocal stops
and aspirates, flapped pronunciation of intervocal –ḍ– and –ḍh–,
spontaneous nasalization, weakening of final vowels, change of intervocal
sibilants to –h–, change of intervocal –m– to a nasalized – – and then
nasalization of the contiguous vowel (Chatterji 1954: 60–76).
Scholars have been able to assign within each stage of Indo-Aryan a
relative chronological order to the documents at our disposal, which is
earlier or later than another. On this basis, the three stages of Indo-Aryan
have been subdivided further into Early, Middle, and Late respectively.
Following Colin Masica (1991: 50–55), the stages and substages of IndoAryan may be listed as follows: Early OIA (Vedic), Later OIA (Classical
Sanskrit), Early MIA (A okan Pr krits, P li, and Early Ardham gadhī),
Middle MIA (G ndh rī, Niya Pr krit, Ardham gadhī, Later or post-A okan
Inscriptional Pr krit, M gadhī, aurasenī, M h r ṣṭrī, Siṃhala Pr krit,
Buddhist Hybrid Sanskrit), and Late MIA (Apabhraṃ a and Eḷu).1
In addition to Eḷu, ‘a sort of Sinhalese Apabhraṃ a’ (Chatterji 1926, 1Ś
15), Late MIA is mainly represented by a conglomerate of dialects
encompassed by the collective label ‘Apabhraṃ a’, ambiguously
designating a multifaceted MIA language as well as the substage of Late
MIA when its regional variations developed into NIA vernaculars.
Originally meaning ‘falling down’ and ‘fall’ (MW), the term apabhra a
took on a derogatory sense among the ancient Indian grammarians to
indicate ‘a corrupted form of a word’ and ‘ungrammatical language’ (MW),
but since the sixth century CE it had attained the status of a literary dialect
(HGA § 1). As we will see, the language of this phase, albeit still synthetic
While the substage of Early MIA includes the A okan Pr krits (regional dialects
of the 3rd cent. BCE), P li (Therav da literature), and Early Ardham gadhī (earliest
Jaina sūtras), Middle MIA is represented by the G ndh rī or Udīcya Pr krit
(Khotan manuscript of the Dhammap da, 1st cent. CE), the Niya Pr krit (language
of an Indo-Aryan polity in Chinese Turkestan, known from administrative
documents of the 3rd cent. CE), Ardham gadhī (Jaina canon and early Buddhist
dramas), post-A okan Inscriptional Pr krit (until the 5th cent. CE), M gadhī
(northeastern language of Bihar, presumably during the time of the Mauryas, 322–
185 BCE, then the speech of lower-class characters in the Sanskrit drama),
aurasenī (northwestern standard Pr krit of the drama), M h r ṣṭrī (southwestern
dialect used for lyric poetry and, mixed with Ardham gadhī, for Jaina literature),
the Sīhaḷu or Siṃhala Pr krit (Sinhalese inscriptions since the 1st century BCE),
Buddhist Hybrid Sanskrit (Mah y na literature), ‘a case of just MIA speech
seeking to pass as (or masquerading as) Sanskrit’ (Chatterji 1954Ś 52).
1
62
and inflexional, is much simpler.
In a regional perspective, the places of composition of its surviving
literary documents hint at a threefold linguistic division, viz. Western,
Southern, and Eastern Apabhraṃ a (HGA § 8). At first sight, it is apparent
that the verses of Tilop were composed in a language similar to the one
employed in the doh ko as by both K ṇha (KDK) and Saraha (SDK). In
order to characterize it, let us start from these latter two, the phonology and
grammar of which have been analysed by Shahidullah in 1928 (33–55).1
Chatterji (1926, 1: 112) identifies the original language of KDK and SDK
as ‘a kind of’ Western or aurasenī Apabhraṃ a, of a stage obviously later
than aurasenī Pr kritŚ
The two doh ko as present the same dialect, which is a kind of Western
( aurasenī) Apabhraṃ a, as its –u nominatives, its –aha genitives, its –ijja
passives, and its general agreement in forms with the literary Western
Apabhraṃ a amply indicate.
Emphasising the cultural importance of this literary language since the
ninth century CE, the same author (1926, 1: 113) adds:
As a literary language this Western Apabhraṃ a was current in Eastern
India. During the 9th–12th centuries, through the prestige of North Indian
R jpūt princely houses, in whose courts dialects akin to this late form of
aurasenī were spoken, and whose bards cultivated it, the Western or
aurasenī Apabhraṃ a became current all over Aryan India, from Gujarat
and Western Panjab to Bengal; probably as a lingua franca, and certainly
as a polite language, as a bardic speech which alone was regarded as
suitable for poetry of all sorts. Professional bards, ‘bh ṭs’ in other parts of
India had to learn this dialect, as well as Sanskrit and the Prakrits, and
compose in it.
K ṇha and Saraha are also to be remembered among the siddhas who authored
the fifty cary padas contained in the manuscript of the Cary carya-vini caya,
which was published with other two minor manuscripts by strī in 1916. Since
then their language has been generally identified as Old Bengali: as such an Early
NIA language. Chatterji (1926, 1: 110–12) points at these songs as the most
important specimens of that language ‘after it had manifested most of its peculiar
characteristics, and before it could crystalise into the Middle Bengali’.
1
63
Therefore, the Doh ko as of K ṇha and Saraha―as well as that of
Tilop ―would have been composed in a pan-North-Indian form of
Apabhraṃ a which would have developed after 600 CE in the midland
among educated ( i ṭa) urban (n gara) people (Chatterji 1954: 54). Albeit
influenced by local usage, this language would have been employed for
literary purposes all over northern India.
In a different direction, Ganesh Vasudev Tagare points at the same
language as Eastern Apabhraṃ a (HGA § 8, p. 20):
These works are composed in Eastern India by persons who were the
natives of that part of the country, and as such present a homogeneous
dialect, no matter whether it is called ‘Buddhist Apabhraṃ a’ according to
Tibetan tradition, or ‘Östlicher Apabhraṃ a’ after Jacobi (1921Ś xxv,
xxvii). We do not designate these as ‘Eastern Apabhraṃ a’ because they
follow the rules of ‘Eastern Pr krit grammarians’. [...] The Apabhraṃ a
described by these ‘Eastern’ Pr krit grammarians is different from Eastern
Apabhraṃ a. Nor do these grammarians describe the Magadhan
Apabhraṃ a, the parent of Bengali, Maithilī and Oriya. Nor is the dialect
of the Doh ko as Western Apabhraṃ a, though as Apabhraṃ a it shares
some characteristics with Western Apabhraṃ a.
From a linguistic viewpoint, Tagare (ibid.) observes that the dialect of SDK
is ‘a continuation’ of that of KDK, and concludes that ‘Saraha is most
probably later than K ṇha’. In another point (HGA § 80), introducing his
comparative table of frequency of terminations of the direct case—based on
Shahidullah’s calculation (1928Ś 38)—he expresses the opinion that K ṇha
and Saraha are separated by two or three centuries: this view is difficult to
accept for the reason that Tagare relies on Shahidullah, who had at his
disposal only the edition of strī, whose original―however lost―was
extremely corrupt. In addition, as it has been proposed (Torricelli,
forthcoming), K ṇha’s time was possibly between the mid-eighth and the
first quarter of the ninth century, while Saraha would have been no more
than one or two generations younger—
KDK
mid-eighth–early ninth c.
SDK
ninth century
64
TDK
tenth century
Phonological Inventory of TDK
When compared with OIA, the treatment of vowels (a, , i, ī, u, ū, , e, , o)
in the language of TDK shows instances of shortening of unstressed long
final vowel in mudda (Skt mudr ), unstressed long initial vowel in app
( tman), and long vowel in close syllable in ṇattha (n rtha), paramattha
(param rtha), bhanti (bhr nti), tittha (tīrtha), sa puṇṇ (sa pūrṇa),
suṇṇa ( ūnya).
The following vowel changes can be found— a > u in the 2nd person
plural imperative desinence –hu, in ehu (etad), ehuse (etad), bheu (bheda),
muṇahu (√man); ṛ > ī in kii ( kṛti), diḍha (dṛḍha), pasi (pra√sṛ), dīsai
(√dṛ ); ṛ > u in pucchaha (√prach).
As to the semivowels, we have cases of vocalization in unstressed
syllable for sampras raṇa— ya > ī in the verbal forms in –ī for OIA –ya:
r hī ( √r dh), vi rī (vi√car), vivandī (vi√bandh); va > u in mahesura
(mahe vara).
In the treatment of consonants we see the loss of intervocalic –k–, –g–,
–c–, –j–, –t–, –d–, –p–, –y–, –v–, and the subsequent hiatus is not avoided:
3rd person singular of the present desinence –ai (–ati), amaṇasi ra
(amanasik ra), attaṇa ( yatana), i ( di), kii, ra ( k ra), loaṇa
( lokana), uvaesa (upade a), kahia (kathita), goara (gocara), cau (catur),
cīa (citta), j u (√y ), joi (yogin), ṇiuṇ (nipuṇatas), paiṭhai (pra√vi ),
paṇḍia (paṇḍita), p a (p da), bhaavai (bhagavatī), bhaavã (bhagavant),
bhūa (bhūta), bheu, rahia (rahita), loa (loka), vi ra (vic ra), vi rī, saa
(svaka=sva), saala (sakala), saasa veaṇa (svakasa vedana), sarūa
(svarūpa).
The intervocalic aspirates have been passed to h in r hahu ( √r dh),
r hī, kahijjai (√kath), tihuaṇa (tribhuvana), lahu (laghu), visohahu
(vi√ udh), samasuha (samasukha), sam hi (sam dhi), sah va (svabh va);
however adha (adhas), ugh ḍyi (for gh < dgh, ud√ghaṭ), diḍha, and
paribh vai (pari√bhū) are worthy of note.
The only attested case of consonantal voicing is that of the cerebrals: ṭ
> ḍ in ugh ḍyi, and maybe vaḍha (vaṭhara ?; see Shahidullah 1928: 104,
213–14 s.v. baḍha; HGA: 421).
With the exception of anuttara, we find the homogeneous
cerebralization of the dental nasal, although the change is more
orthographic than phonetic: aṇṇa (anya), app ṇuvandha ( tm nubandha),
65
amaṇasi ra, attaṇa, ṇanda ( nanda), loaṇa ( lokana), jjh ṇa (dhy na),
ṇa (na), ṇiuṇ (nipuṇatas), ṇicala (ni cala), ṇitta (nityam), ṇimmūla
(nirmūla), ṇirañjaṇa (nirañjana), ṇir sa (nir a), ṇivv ṇa (nirv ṇa),
tapovaṇa (tapovana), tihuaṇa, pavaṇa (pavana), maṇa, maṇaha (manas),
līṇo (līna), vihuṇṇ (vihīna), saasa veaṇa, suṇṇa.
Instances in the stanzas of labial p, b written v occur: app ṇuvandha,
uvaesa, vamh (brahm ), vivandī, vuddha (buddha). On the contrary, m is
generally preserved (Shahidullah 1928: 36).
The only occurrence of –v– for intervocalic –y– is in vai ( √y ;
Shahidullah 1928: 33, 221). The MIA outcome of j– for initial OIA y– is
well attested (HGA § 52) in jahi (yatra), j – (√y ), jo (yad), joi.
The dentalization of palatal and cerebral sibilants , does not show any
exception. Shahidullah (1928: 53–54), noticing the persistence in the
language of KDK and SDK of the palatal sibilant , characteristic of the
ancient Bengali as well as of the Oriya dialects, adduced evidence to the
eastern origin of the Apabhraṃ a used by those siddhas. Tagare arrives at
the same conclusions on the basis of Shahidullah’s edition (HGA § 54) but,
as above noticed, he indirectly relied ( strī 1916) on a manuscript so
corrupt that the confusion between palatal and dental sibilants therein
‘should be attributed to the negligence of the copyists’ (Bagchi 1934Ś 250).
Besides, Bagchi’s finding of the Kathmandu Manuscript (1929) made
evident that ‘in the Apabhraṃ a of these Buddhist Doh s the use of the
sibilant was regularly confined to the dental’ (ibid.).
There are several instances of consonantal assimilation, for the most
part common to MIA phonology— k > kkh, if initial > kh– in khaṇa
(k aṇa), bhakkhai (√bhak ); gn > gg in laggahu (√lag); jñ > gg in contrast
with a more regular ññ/ṇṇ (GPS § 276) in paggop a (prajñop ya); tm > pp
in app ; ty > tt in contrast with a more regular cc (GPS § 280) in ṇitta; tr >
tt, if initial > t in tihuaṇa; thy > cch in micche (mithy ); dgh > gh in contrast
with a more regular ggh (GPS § 269) in ugh ḍyi; dr > dd in mudda; dhy >
jjh in jjh ṇa, but also siddhai (√sidh); nm > mm in jamma (janman); ny >
ṇṇ in suṇṇa; pr– > p– in palutt (pravṛtta), pasi ; bhr– > bh– in bhanti; my
> mm in agamma (agamya); rj > jj in vivajjai (vi√vṛj), vivajjahu; rṇ > ṇṇ in
vaṇṇa (varṇa); rth > tth in attha (artha), tittha, paramattha; rm > mm in
kamma (karma), ṇimmūla; rv > vv in ṇivv ṇa, savva (sarva); vr– > v– in
vamh ; c > c in ṇicala, in contrast with a more common cch (GPS § 301);
ṭ > ṭṭh in paiṭhai; sk– > k– in kandha (skandha); st(h) > tth, if initial > th in
thitta (sthita), thitti (sthiti); sm > h in tahi (< tahĩ < tassi < tasmin; GPS §
312, 313); sv– > s– in saa, sah va; hm > mh in vamh , through metathesis.
66
Morphological Inventory of TDK
Tagare observes that morphology represents the ‘essential differentia’
between literary Pr krits and Apabhraṃ a, showing ‘a continuous process
of reduction and regularization’ (HGA § 74). In the declination the
consonantal themes take the form of themes in vowel, either for the MIA
loss of the final consonants apart from the nasals, or for the addition of a
final –a.
In the direct case, most of the themes have final –a: bh va, etc.; seven
themes end in –i: i, kii, joi, thitti, bhanti, sam hi, siddhi; five in – : app ,
vamh , vihuṇṇ , sa puṇṇ , sev ; five in –u: guru, jagu (jagat), phalu
(phala), bheu, vihṇu (vi ṇu); two in – : bhaavã, samaras ; one in –ī: indī
(indriy ṇi); one in –o: līṇo. As to the instrumental-locative, ten themes
have – / –e : loaṇe , uvaese , citte , jjh ṇe , ṇiuṇ , ṇivv ṇe ,
thitte , sarūe , sahaje , sah ve ; four themes end in –hi: jammahi,
bhavahi, visahi, hiahi (hṛdaye); three in –e: icche (icchay ), micche, re.
As regards the pronominal system, we register the personal pronoun at
the first person singular, with and without nasalization: ha /hau , hau
(aham > ahakam for the insertion of pleonastic –ka; GPS § 142, 415, 417;
HGA § 33, 119). Out of the demonstratives, the nominative singular sa, so,
e, ehu, ehuse, and the locative singular iha, tahi occur. For the relatives, we
have the nominative singular jo, and the locative singular jahi; for the
interrogatives, ki, kīsa (kasmai : Tib. su zhig la); for the reflexives, app .
The verbal system is represented by a number of active forms of the
indicative present. In the third person singular (OIA –ati > MIA –ai ) we
have vai ( y ti, ex com. and GPS § 254, in contrast with Shahidullah
1928: 221, from * gamati for m > v), icchai (icchati), j i (y ti), j ṇai
(j n ti), dīsai (dṛ yati; BHS 24.2, 28.19; dṛ yante com.), paiṭhai (pravi ati
com.; its present theme is constructed on the past participle pravi ṭa–ti;
BHS 24.2, 28.19), paribh vai (paribh vayati com.), p iai (pr pyate; AHK
s.v.), bhakkhai (bhak ayati com.), bhuñjai (bhuñjati), marai (mara–ti, com.
mriyate, constructed from the future mari yati; BHS 28.13), vivajjai
(vivarjati; varjita com.), sam i (sa y ti com.), siddhai (sidhyati com.; the
present theme of siddhai is constructed on the past participle siddha–ti), hoi
(hoti < bhoti, for Skt bhavati com.).
In the third person plural present indicative we have bhaṇanti and honti
(bhavanti com.). As to the desinence –anti, Shahidullah (1928: 55; cf. HGA
67
136), in order to demonstrate the eastern character of the language of the
Doh ko as, had put it in relation with Old Bengali and Oriya –anti, Middle
Assamese –anta, modern Bengali –en, and Maithili –athi, in contrast with
Hindi – , R jasthani –ai, M r ṭhi –aĩ, Gujarati –e (Old Gujarati –aĩ), which
would develop from an original –ahĩ. Nevertheless, as observed by Bagchi
(1934: 251), in the Apabhraṃ a described by Hemacandra both inflections
occurŚ ‘Therefore it will be wrong to suppose that –anti was characteristic
eastern inflexion for the third person plural present indicative. The forms in
–anti, –a ti in the Doh s as well as in the Jaina Apabhraṃ a may be
explained as Prakritisms remaining side by side with regular Apabhraṃ a
forms in –ahĩ’.
The passive, with its usual MIA suffix –ijja– (< īya < iyya < OIA ya)
on the model of Skt nīyate, dīyate, sthīyate, etc. (GPS 535; HGA § 183;
BHS 37.3–4), occurs in kahijjai (kathyate com.), kijjai (kriyate; kriyat m
com.), j ṇijjai (jñ yate com.), bhaṇijjai (bhaṇyate com.).
The imperative forms occur in the second person singular karu (kuru,
com. kuru and kriyat m), and in the third singular j u (y tu com.). The
second plural shows two different endings, –ha and –hu: the former –ha
occurs in dūsaha (dū ayata, com. dū aya), pucchaha (pṛcchata com.),
m raha (m rayata, com. m ryat m). We find the ending –hu in r hahu
( r dhayata, com. r dhayat m), karahu (kuruta, com. kartavya and
kuru), pūjahu (pūjayata), m rahu (m rayata, com. m raya), muṇahu
(manyata, ex Ap. muṇa, Skt √man, ‘but usually equated with √jñ ’, HGA
Index verborum, confirmed by Tib. ltos), laggahu (lagata; the present
theme is constructed on the basis of past participle, lagna-ti; BHS 24.2,
28.19), lehu (lehata; cf. Shahidullah 1928: 218, = gṛh ṇa), vivajjahu
(vivarjata), visohahu (vi odhyat m).
As to the absolutive and gerundive, it has been noticed by Edgerton
(BHS 35.49) that ‘the extraordinary ambiguity of the ending –i (–ī) makes it
often difficult to be sure of the gerundial nature of the forms. Sometimes
they may be interpreted as aorists, as optatives, or even as noun forms
(nominative or accusative singular or plural of i, ī or in stems)’ś cf. GPS
594; HGA 151. We register in the stanzas the ending –i in ugh ḍyi
(udgh ṭya); the ending –ī in r hī ( r dhya), vi rī (vic rya), vivandī
(vibandhya, com. badhyante; constructed on the basis of the present theme;
BHS 35.12; cf. bandhiya, etc. in BHS 43 s.v. √bandh); the ending –i in
pasi (prasṛtya, com. prave yat m) and haṇi (hatv com.).
68
Prosodic Inventory of TDK
Being TDK a specimen of Late MIA, also its versification has developed
from OIA, Early, and Middle MIA. Reminiscent of those previous phases,
the Apabhraṃ a metre is not based on stress accent, but on the syllabic
weight, whether syllables are ‘heavy’ or ‘light’. In turn, their weight
depends on the quantity of vowels, whether long or short, and it is
determined by the number of prosodial instants or moræ (μ), in Sanskrit
m tr or kal .
The criteria for assessing m tr s are the three: short vowels (a, i, u, ṛ in
tatsama, , ) have the value of one m tr (1 μ)ś long vowels ( , ī, ū, e, o)
have the value of two m tr s (2 μ)ś short vowels take the value of two
m tr s when they are long by position, that is when followed in the same
word by more than one consonant, by anusv ra, or by visarga. In several
cases these general criteria are not applied.1
Sanskrit metrics (chandas) distinguishes the metres (padya) between
vṛttas and j tis, the former being regulated by the number of syllables
(ak aravṛtta or varṇavṛtta), the latter by the number of morae (m tr vṛtta).
Within this latter moraic perspective, we can make a further distinction
between the metres in which it is only the sum total of the morae to be
prescribed (m tr cchandas or j ticchandas), and those in which the
number of morae in each trisyllabic metrical foot, or gaṇa, is specified
1
Shahidullah (1928: 57–60) had already observed that the assessment of
the quantity of vowels in KDK and SDK shows the following peculiarities:
1
2
3
4
5
Short e and o ( , ) may occur generally at the end of the word: we find them
in endings of the instrumental-locative singular in –e, – , and the nominative
singular in –o, –e, –ho; short e occurs also in the particles, and at the
penultimate syllable, particularly in the instrumental-locative endings –ehi, –
ehĩ.
There are some examples of final vowels lengthened by the anun sika;
elsewhere, the anun sika does not affect the quantity of vowels, neither inside
nor at the end of the word.
Vowels preceding geminated consonants can be counted as short.
There are instances of lengthening of the vowel, usually in final position.
There are instances of shortening of the vowel as well, usually in final
position.
69
(gaṇacchandas).1
Whereas most of Sanskrit and Pr krit metres are vṛttas, Late MIA verse
forms—like those employed in KDK, SDK, and TDK—are extremely
flexible j tis.
For the convenience of metrical analysis, definition of rhyme schemes,
and—in our case—easier comparison with the Tibetan translation, the
stanzas can be divided into quarters or lines, called p da, pada, or caraṇa:
usually four (catu padī), and arranged in gaṇas. In reverse, the first and
second couple of p das are considered as the first and second half-verse or
hemistich (ardharca) respectively, and they are separated by a rhythmic
break or cæsura (yati).
As to the moraic verses occurring in the Doh ko as, it is interesting to
compare two different metrical analyses of the same text, SDK, the former
by Shahidullah and the latter by Bhayani: their discrepancies demonstrate
how difficult this kind of investigation can be2
The gaṇas can be listed with their Greek names according to Piṅgala’s
mnemonic yam t r jabh nasalag , where each letter begins its own pattern
(yam t , m t r , t r ja, etc.)—
1
ᴗ––
–––
––ᴗ
–ᴗ–
ᴗ–ᴗ
–ᴗᴗ
ᴗᴗᴗ
ᴗᴗ–
ya-gaṇa (yam t )
ma-gaṇa (m t r )
ta-gaṇa (t r ja)
ra-gaṇa (r jabh )
ja-gaṇa (jabh na)
bha-gaṇa (bh nasa)
na-gaṇa (nasala)
sa-gaṇa (salag )
2
bacchius
molossus
antibacchius
cretic
amphibrach
dactyl
tribrach
anapæst
The metres Shahidullah identifies in his edition (1928) are forty-two doh s (7–9,
27–31, 38, 45, 48, 54–55, 58–59, 71–77, 83, 86, 88–90, 94–99, 101–109), thirtyeight p d kulakas (1–6, 10, 13, 16–18, 20, 22, 24, 26, 32–37, 39–41, 57, 60–62,
64–68, 78, 80, 85, 91, 92), fourteen aḍill s (19, 21, 23, 25, 46, 56, 63, 69–70, 79,
81–82, 84, 93), three g th s (42–44), two soraṭṭh s (50, 52), two rol s (51, 53),
one mah nubh va (49), one marahaṭṭh (87), and one ull la (100). The metres
identified by Bhayani (1997: xiv) are sixty-three doh s (18–19, 23–24, 26–28, 36–
37, 40–42, 45–48, 50–, 54–57, 60, 72–74, 76, 89, 91 (first half only), 95–99, 106,
108–109, 111–112, 115, 121–122, 126, 130–131, 133, 136, 138, 139–150, 154,
157), seventy-six vadanakas (1–6, 8–17, 25, 29–35, 38–39, 43–44, 58–59, 61–71,
75, 77–82, 85–87, 90, 100–105, 110, 114, 116–120, 123–125, 127, 134–135, 137,
152–153, 155–156), eight g th s (20–22, 83–84, 88, 107, 129), four aṭpadas (7
70
Uncertain texts, textual corruptions, lacunæ, and orthographic
alterations represent the first level of obscurity the analyst has to go
through. Another cause of impenetrability is the flexibility of Late MIA
prosody, where rule and exception seem to have equal status, and many
metrical analyses can result controversial. A further and deeper level of
darkness certainly depends on the intertextuality of KDK, SDK, and TDK:
the restored Doh ko as and their Tibetan translations are indeed collages of
quotations extracted from commentarial contexts. Their fragmentary nature
often goes with the incompleteness of the original stanzas, and in some
cases just one p da or two are preserved.
TDK is decidedly a short text, much shorter than SDK. Compared to the
latter, we will see in my attempt at restoration that not many stanzas would
occur in it:
ten vadanaka verses (1, 2, 3, 8, 13, 15, 16, 18, 20, 23)—1
16 μ = 6 + 4 + 4 + 2
16 μ = 6 + 4 + 4 + 2
16 μ = 6 + 4 + 4 + 2
16 μ = 6 + 4 + 4 + 2
A
A
B
B
four doh s (7, 12, 14, 26)—2
13 μ = 6 + 4 + 3
11 μ = 6 + 4 + 1
13 μ = 6 + 4 + 3
11 μ = 6 + 4 + 1
A
B
C
B
six-lined, 92 two-lined, 93 four-lined, 94 four-lined), one soraṭṭh (49), and one
paddhaḍī (53). It goes without saying that Shahidullah’s p d kulaka is Bhayani’s
vadanaka.
1
The vadanaka, like the p d kulaka from which it derives, is a couplet of two
hemistichs of 32 m tr s; a cæsura after the sixteenth m tr of each hemistich
divides the couplet into four p das of 16 m tr s (6 + 4 + 4 + 2 μ, whereas the
p d kulaka has 4 + 4 + 4 + 4 μ). The rhyme scheme is AABB.
2
The doh consists of two hemistichs of 24 m tr s. Since there is a cæsura after
the thirteenth m tr of each hemistich, the couplet can be arranged into four
p das: the odd p das count 13 m tr s (6 + 4 + 3 μ), and the even p das 11 m tr s
(6 + 4 + 1 μ). The rhyme scheme is ABCB.
71
two and half ull las (21 first half, 22, 24)—1
15 μ = 4 + 4 + 4 + 3
13 μ = 6 + 4 + 3
15 μ = 4 + 4 + 4 + 3
13 μ = 6 + 4 + 3
one and half caupaīs (11, 21 second half)—2
15 μ = 6 + 4 + 2 + 3
15 μ = 6 + 4 + 2 + 3
15 μ = 6 + 4 + 2 + 3
15 μ = 6 + 4 + 2 + 3
A
A
A
A
one sakhī (4)—3
14 μ = 6 + 4 + 4
14 μ = 6 + 4 + 4
14 μ = 6 + 4 + 4
14 μ = 6 + 4 + 4
A
A
B
A
A
A
B
B
one r dhik (5)—4
22 μ = 13 + 9
22 μ = 13 + 9
A
A
The ull la is composed of two hemistichs of 28 m tr s, with a cæsura after the
fifteenth m tr of each hemistich. The odd p das count 15 m tr s (4 + 4 + 4 + 3
μ), and the even p das 13 m tr s (6 + 4 + 3 μ). The rhyme scheme is AABA.
2
The caupaī, a variant of the caup ī, consists of two hemistichs of 30 m tr s, and
a cæsura after the fifteenth m tr of each hemistich divides the couplet into four
p das of 15 m tr s. Each p da shows the same partition into 6, 4, 2, 3 m tr s,
whereas the caup ī (16 + 16 + 16 + 16 μ) has 6, 4, 4, 2 m tr s per p da. The
rhyme scheme is AAAA, and the end rhyme is a iamb (ᴗ –) or a trochee (– ᴗ).
3
The sakhī too has two hemistichs of 28 m tr s, but the cæsuræ after the
fourteenth m tr of each hemistich divide the couplet into four equal p das of 14
m tr s (6 + 4 + 4 μ). The rhyme scheme is AABB, and the end rhyme is a molossus
(– – –, ma-gaṇa) or a bacchius (ᴗ – –, ya-gaṇa).
4
The r dhik comprises two hemistichs of 44 m tr s, and a cæsura after the
twenty-second m tr of each hemistich divides the couplet into four p das of 22
m tr s (13 + 9 μ). The rhyme scheme is AABB.
1
72
22 μ = 13 + 9
22 μ = 13 + 9
B
B
one sarasī (6)—1
27 μ = 16 + 11
27 μ = 16 + 11
27 μ = 16 + 11
27 μ = 16 + 11
A
A
A
A
one paddhaḍī (9)—2
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ)
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ)
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ)
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ)
A
A
B
B
one akti (25)—3
18 μ = 3 + 3 + 4 + 3 + 5
18 μ = 3 + 3 + 4 + 3 + 5
18 μ = 3 + 3 + 4 + 3 + 5
18 μ = 3 + 3 + 4 + 3 + 5
A
A
B
B
These verses, closely associated with Apabhraṃ a and later NIA literatures,
are all rhyming couplets with different moraic extent. Both hemistichs of
each couplet include a cæsura in a fixed position, which is conducive to the
arrangement of the couplet itself into a quatrain.
The sarasī has two hemistichs of 54 m tr s, and a cæsura after the twentyseventh m tr of each hemistich divides the couplet into four p das of 27 m tr s
(16 + 11 μ). The rhyme scheme is AAAA, and the end rhyme is a trochee (– ᴗ).
2
The paddhaḍī has two hemistichs of 32 m tr s, and a cæsura after the sixteenth
m tr of each hemistich divides the couplet into four p das of 16 m tr s (4 + 4 +
4 + 4 μ). What characterises this metre is its iteration of the amphibrach (ᴗ – ᴗ, jagaṇa) in the p das: never in the first and third gaṇa, often in the second, and
always in the fourth. The rhyme scheme is AABB.
3
The akti consists of two hemistichs of 36 m tr s, and a cæsura after the
eighteenth m tr of each hemistich divides the couplet into four p das of 18
m tr s (3 + 3 + 4 + 3 + 5 μ). The rhyme scheme is AABB, and the end rhyme is an
anapæst (sa-gaṇa, ᴗ ᴗ –), a cretic (ra-gaṇa, – ᴗ –), or a tribrach (na-gaṇa, ᴗ ᴗ ᴗ).
1
73
Although the title Doh ko a means ‘treasure of doh s’, the term ‘doh ’
seems to designate metonymically a poetical genre rather than a specific
metre (Schaeffer 2005: 5–6). The doh and the other akin couplets
occurring in the three Doh ko as are more typified by their conciseness and
their end-rhymes. Karine Schomer’s study on the doh in the NIA context
of the Sant devotional tradition, sheds light on some neglected points of
this kind of poetry (Schomer 1987: 62–63): as a matter of fact, what she
writes about the doh could have been written about all the above listed
verses. She defines the doh ‘a couplet, the meaning of which is complete
in itself’ś likewise, given that also each hemistich forms a complete
sentence, an ‘extreme succinctness of expression’ characterizes it:
...the doh is a verse form that has all the requirements for oral
composition and memorization: strict end rhyme, division into smaller
rhythmic units, and a close relationship between rhythmic units and units
of meaning. It is not only brief, but also easy to remember (ibid.).
Albeit irregular, not only in the ‘sequence of long and short m tr s’, but
also in the ‘overall m tr count’, one can experience how the rhythm of the
doh s convey a sense of aesthetic evenness. Obviously, also the ‘syntactic
structure’ is affected by this metrical form, and transmits a ‘sentence
pattern’ distinctive of aphoristic statements like proverbs and folk sayings,
rhetorically ‘carrying about it an aura of traditional wisdom and universal
truth’Ś
Because of the sequence of binary structures created by the two-line
couplet, the mid-line caesural break and the regular rhythmic pause in the
half-lines, there is a tendency for parallelism and simple either/or
oppositions. Here we have parallelisms within parallelisms (ibid.).
74
A Tentative Restoration of Tilop ’s Doh ko a
If we take into account the numbers of some stanzas occurring in the
manuscript (1, 2, 9, 12, 13, 18, 21, 25), the missing folios (1, 6, 13),
metrics, and the Tibetan version, the text may be restored thus—
kandha [bhūa] attaṇa indī
sahajasah [v]eṃ saala vivandī |
sahajeṃ bh [v ]bh va ṇa pucchaha
suṇṇakaruṇa tahi samarasa icchaha ||
1
[TDKP 1, B 1, Tib. 1–3]
[TDKP 2, B 2, Tib. 4–5]
–ᴗ–ᴗ/––/ᴗᴗ–/–
ᴗᴗᴗᴗ–/–ᴗᴗ/ᴗᴗ–/–
ᴗᴗ––/––/ᴗᴗ–/ᴗᴗ
–ᴗᴗᴗᴗ/ᴗᴗᴗᴗ/ᴗᴗ–/ᴗᴗ
vadanaka
phung po khams dang skye mched dbang po rnams ||
lhan cig skyes pa’i rang bzhin las ||
ma lus de las byung zhing de ru thim ||
lhan skyes dngos dang dngos med gtam mi ’dri ||
stong pa snying rje de ru ro mnyam ’dod ||
amaṇasi ra ma dūsaha micche
app ṇuvandha ma karahu r icche |
m raha citta ṇivv ṇeṃ haṇi
tihuaṇasuṇṇaṇirañjaṇa pasi ||
1
2
3
4
5
2
[TDKP 4, B 4, Tib. 6–8]
[TDKP 3, B 3, Tib. 9–10]
ᴗᴗᴗᴗ–/ᴗᴗ–/ᴗᴗ–/–
ᴗ–ᴗ–/ᴗᴗᴗᴗ/ᴗᴗ–/–
–ᴗᴗ–/ᴗᴗ–/–ᴗᴗ/–
ᴗᴗᴗᴗ–/ᴗᴗ–/ᴗᴗᴗᴗ/–
vadanaka
75
yid la mi byed gnyug ma’i rang bzhin la ||
brdzun pa rnams kyis skur pa ma ’debs shig ||
rang dbang yod pas rang nyid ’ching ma byed ||
sems la mya ngan ’das pa rgyob la sod ||
khams gsum stong pa gos pa med la ’jug ||
6
7
8
9
10
3
citta khasama jahi samasuha paiṭhai
ĩ[dī visaa tahi matta] ṇa dīsai |
........................................................
........................................................ ||
[TDKP 5, B 5, Tib. 11–12]
–ᴗᴗᴗᴗ/ᴗᴗᴗᴗ/ᴗᴗᴗᴗ/ᴗᴗ
ᴗ–ᴗᴗᴗ/ᴗᴗ–/ᴗᴗ–/ᴗᴗ
...........................................
...........................................
?
?
vadanaka
sems ni mkha’ ’dra mnyam pa’i bde bar zhugs ||
dbang po yul rnams skad cig tsam ni der mi mthong ||
irahia hu antarahia
varagurup a a[ddaa kahia |
.........................................
......................................... ||
11
12
4
[TDKP 6, B 6, Tib. 13–14]
–ᴗᴗᴗᴗ/ᴗᴗ–/ᴗᴗᴗᴗ
ᴗᴗᴗᴗ–/ᴗ–ᴗ/ᴗᴗᴗᴗ
.......................................
.......................................
?
?
sakhī?
thog ma spangs shing ’di ru tha ma spangs ||
bla ma mchog gi zhabs kyis gnyis med bstan ||
5
tu marai jahi pavaṇa tahi līṇo hoi ṇir sa
saa[saṃveaṇa tattaphalu] sa kahijjai kīsa |
.................................................................
................................................................. ||
76
[TDKP 7, B 7, Tib. 15–18]
13
14
ᴗᴗᴗᴗᴗᴗᴗᴗᴗᴗᴗ–/––ᴗᴗ–ᴗ
ᴗᴗ––ᴗᴗ–ᴗᴗᴗ/ᴗᴗ–ᴗᴗ–ᴗ
....................................................
....................................................
?
?
r dhik ?
sems ni gang du zhi gyur pa ||
der ni rlung yang thim par ’gyur ||
rang rig pa yi de nyid ’bras bu ni ||
su zhig la ni gang gis ji ltar bstan ||
15
16
17
18
6
vaḍha aṇṇaloa agoara tatta – paṇḍialoa agamma
jo gurup [a]............................................ |
[TDKP 8, B 8, Tib. 19–22]
.................................................................
................................................................. ||
ᴗᴗ–ᴗ–ᴗᴗ–ᴗᴗ–ᴗ/–ᴗᴗ–ᴗᴗ–ᴗ
– ᴗ ᴗ – ᴗ...............................................
.............................................................
.............................................................
?
?
?
sarasī?
rmongs pa’i ’jig rten ’gro ba rnams kyi spyod yul min ||
mkhas pa rnams kyis de nyid bgrod bya min ||
gang la bla ma’i zhabs ni mnyes pa yi ||
kye ho gang zag de yi spyod yul min ||
19
20
21
22
7
saasaṃveaṇa tattaphalu
tīlop a bhaṇanti |
‹jo maṇagoara p iai
so paramattha ṇa honti› ||
[TDKP 9, B 9, Tib. 23–24]
[TDKP —, B —, Tib. 25–26]
ᴗᴗ––/ᴗᴗ–/ᴗᴗᴗ
–––/ᴗᴗ–/ᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ
doh
rang rig de nyid ’bras bu ni ||
te lo pa yis de skad bstan pa yin ||
23
24
77
yid kyi spyod yul du ni gang gyur pa ||
de ni don dam ma yin no ||
sahajeṃ cīa visohahu caṅgaṃ
iha jammahi siddhi................. |
................................................
................................................ ||
ᴗᴗ––/ᴗᴗ–/ᴗᴗ–/–
ᴗ ᴗ – ᴗ ᴗ / – ᴗ ...............
......................................
......................................
25
26
8
[TDKP 10, B 10, Tib. 37–38]
?
?
?
vadanaka
lhan cig skyes pa’i sems ni legs par sbyongs ||
tshe ’dir dngos grub thar pa lus ’dis rnyed ||
jahi j i citta tahi muṇahu acitta
samarasã..................................... |
.....................................................
..................................................... ||
ᴗᴗ–/ᴗ–ᴗ/ᴗᴗᴗᴗᴗ/ᴗ–ᴗ
ᴗ ᴗ ᴗ ᴗ /............................
.........................................
.........................................
37
38
9
[TDKP 11, B 11, Tib. 39–42]
17 μ = 4 + 4 + 5 (contra metrum) + 4
?
?
?
paddhaḍī?
gang du sems ni ’gro ba der ||
der ni sems med par ni ltos ||
dbye ba med par ro mnyam gnas par gyis ||
sems dang sems med de ni legs par tshol ||
39
40
41
42
[end of fol. 5]
10
.....................................................
..................................................... |
.....................................................
..................................................... ||
[TDKP —, B —, Tib. 43–46]
78
tshe ’di nyid la dngos grub legs par gsal por rnyed ||
sems ni gang du zhi gyur pa ||
khams gsum po ni de ru thim ||
rang gzhan mnyam pas sangs rgyas rje btsun ’gyur ||
43
44
45
46
[beginning of fol. 7]
11
.............................................
............................................. |
sacala ṇicala jo saal [c ]ra
suṇṇa ṇirañjaṇa ma karu vi ra ||
..................................
.................................. |
ᴗᴗᴗᴗᴗᴗ/–ᴗᴗ/–/–ᴗ
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗ/–ᴗ
[TDKP —, B —, Tib. 47–49]
[TDKP 12, B 14, Tib. 50–52]
?
?
caupaī?
sems ni nam mkha’i ngang du zhugs nas thim ||
de’i tshe dbang po lnga dang yul rnams dang ||
phung po khams rnams nang du zhugs nas song ||
gang zhig brtan dang g.yo ba’i rnam pa kun ||
stong pa gos pa med pa ste ||
’di la dpyad par mi bya’o ||
ehus app ehu jagu
jo paribh vai ‹kovi› |
...................................
................................... ||
–ᴗᴗ–/––/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ
...............................
...............................
47
48
49
50
51
52
12
[TDKP 13, B 15, Tib. 53–56]
?
?
’di ni bdag go ’di ni ’gro ba’o ||
gang zhig dbye ba yongs shes pa ||
doh
53
54
79
dri ma med sems kyi rang bzhin la ||
gang zhig rang rig shes par bya ||
55
56
13
ha jagu ha buddha ha[ ] ṇirañjaṇa
........................................................... |
...........................................................
........................................................... ||
ᴗᴗᴗᴗᴗᴗ/–ᴗᴗ/ᴗᴗ–/ᴗᴗ
...............................................
...............................................
...............................................
[TDKP 14, B 16, Tib. 57–59]
?
?
?
vadanaka
bdag nyid ’gro ba bdag nyid sangs rgyas te ||
bdag nyid dri ma med cing bdag nyid yid la mi byed pa ||
de la ’gro ba med cing gos pa med ||
57
58
59
14
maṇaha bha[ava] khas[ama bhaavai]
........................................................... |
...........................................................
........................................................... ||
ᴗᴗᴗᴗᴗᴗ/ᴗᴗᴗᴗ/ᴗᴗᴗ
..........................................
..........................................
..........................................
[TDKP 15, B 17, Tib. 60–61]
?
?
?
yid ni rje btsun nam mkha’ rje btsun ma ||
nyin mtshan du ni gar byed lhan cig skyes la rol ||
15
jamma maraṇa m karahu r bhantī
.......................................................... |
tittha tapovaṇa ma karahu sev
.................................................. ||
80
doh
60
61
[TDKP 16, B 18, Tib. 62–63]
[TDKP 17, B 19, Tib. 64–65]
–ᴗᴗᴗᴗ/–ᴗᴗ/ᴗᴗ–/–
.........................................
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗ–/–
.........................................
?
?
vadanaka
skye dang ’chi ba dag las grol bar ’gyur ||
gnyug ma’i yid la rgyun du gnas par gyis ||
’bab stegs dka’ thub nags la ma rten cig ||
khrus dang gtsang spras bde ba mi rnyed do ||
62
63
64
65
16
vamh vihṇu mahesura dev
.............................................. |
deva ma pūjahu ti[ttha] ma j [vahu]
......................................................... ||
–––/ᴗᴗ–/ᴗᴗ–/–
.........................................
–ᴗᴗ–/ᴗᴗ–/ᴗᴗ–/ᴗᴗ
.........................................
[TDKP 18, B 20, Tib. 66–67]
[TDKP 19, B 21, Tib. 68–69]
?
?
tshangs pa khyab ’jug dbang phyug lha ||
byang chub yod bzhin gsum la bkur mi bya ||
lha rnams ma mchod ’bab stegs ma ’gro zhig ||
lha rnams mchod kyang thar pa thob mi ’gyur ||
17
buddha r hahu avikalacitteṃ
‹bhavaṇivv ṇe ma karahu re thitte › |
paggop asam hi laggahu jahi
tahi diḍha kara anuttara siddhai ||
jima visa bhakkhai visahi palutt
‹tima bhava bhuñjai bhavahi ṇa jutt › ||
–ᴗ––ᴗᴗᴗᴗᴗᴗ––
ᴗᴗ–––ᴗᴗᴗᴗᴗ––
–––ᴗᴗ–ᴗ–ᴗᴗᴗᴗ
ᴗᴗᴗᴗᴗᴗᴗ–ᴗᴗ–ᴗᴗ
ᴗᴗᴗᴗ–ᴗᴗᴗᴗᴗᴗ––
ᴗᴗᴗᴗ–ᴗᴗᴗᴗᴗᴗ––
17 μ
17 μ
17 μ
15 μ
16 μ
16 μ
81
vadanaka
66
67
68
69
[TDKP 20, B 22, Tib. 70–71]
[TDKP 21, B 23, Tib. 72–74]
[TDKP 22, B 24, Tib. 75–78]
aṭpada?
rnam par mi rtog sems kyis sangs rgyas mchod par gyis ||
srid dang mya ngan ’das la gnas par ma byed cig ||
shes rab thabs kyi ting ’dzin zhugs ||
gang tshe mi g.yo bar ni brtan par byed nus na ||
de yi tshe na nyams myong ’grub par ’gyur ||
ji ltar dug ni zos par gyur pa las ||
dug gis kyang ni ’chi bar mi ’gyur ba ||
de ltar srid pa zos kyang rnal ’byor pa ||
’dod yon gyis ni ’ching bar mi ’gyur ro ||
70
71
72
73
74
75
76
77
78
18
kammamudda ma dūsaha joi
‹khaṇa ṇanda bheu j ṇijjai› |
lehu re [pa]rama virama vi rī
ṇiuṇẽ varagurucaraṇa r hī ||
[TDKP 23, B 25, Tib. 79–82]
[TDKP 24, B 26, Tib. 83–84]
–ᴗ–ᴗ/ᴗ–ᴗ/ᴗ–ᴗ
ᴗᴗ––/ᴗ–ᴗ/––/ᴗᴗ
–ᴗ–ᴗ/ᴗᴗᴗᴗ/ᴗᴗ–/–
ᴗᴗᴗᴗᴗᴗ/ᴗᴗᴗᴗ/––/–
vadanaka
kye ho rnal ’byor pas ni las la skur ma ’debs ||
skad cig bzhi dang dga’ ba bzhi ru de ru song ||
skad cig dga’ ba de yi bye brag shes par gyis ||
mtshan gzhi mtshan nyid spangs pa shes par gyis ||
kye ho mchog dang dga’ ’bral ’di ni dpyad par bya ||
bla ma mchog gi zhabs la gus par gyis la legs par long ||
79
80
81
82
83
84
[end of fol. 12]
19
................................................
................................................ |
................................................
................................................ ||
[TDKP —, B —, Tib. 85–88]
gang zhig dga’ ba mchog dang dga’ bral gyis ||
kye ho skad cig der ni lhan skyes rtogs par bya ||
82
85
86
yon tan rin chen dpral ba’i klad rgyas gzhag bya ste ||
’dod pa mo’i ze ’bru las ni ’di shes par bya ||
87
88
[beginning of fol. 14]
khaṇa ṇanda bheu jo j ṇai
so iha jammahi joi bhaṇijjai |
................................................
................................................ ||
20
[TDKP 25, B 28, Tib. 89–90]
ᴗᴗ––/ᴗ–ᴗ/––/ᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗᴗ–/ᴗᴗ
......................................
......................................
?
?
vadanaka
skad cig bye brag de ru lhan skyes gang shes pa ||
de ni tshe ’di nyid la rnal ’byor par brjod do ||
89
90
21
guṇadosarahia hu paramattha
saasaṃveaṇa k vi ṇattha |
citt citta vivajjahu ṇitta
sahajasarūeṃ karahu r thitta ||
[TDKP 26, B 29, Tib. 97–98]
[TDKP 27, B 30, Tib. 99–100]
ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗᴗᴗ/–ᴗ
ᴗᴗ––/ᴗᴗᴗᴗ/–ᴗ
–––/ᴗᴗ–/ᴗᴗ/–ᴗ
ᴗᴗᴗᴗ–/–ᴗᴗ/ᴗᴗ/–ᴗ
ull la?
caupaī?
skyon dang yon tan spangs pa ’di ni don dam mo ||
rang rig la ni gang yang med ||
sems dang sems med rtag tu spongs ||
kye ho lhan cig skyes pa’i rang bzhin du ni gnas par bya ||
97
98
99
100
22
............................................
............................................ |
[TDKP —, B —, Tib. 101–102]
83
vai j i kahavi ṇa ṇai
guruuvaeseṃ hiahi sam i ||
[TDKP 28, B 31, Tib. 103–105]
........................................
........................................
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗᴗ
ᴗᴗᴗᴗ/––/ᴗᴗᴗᴗ/–ᴗ
?
?
ull la?
skye ba med cing ’chi ba med ||
rtsa ba med cing rtse mo med ||
’ong ba med cing ’gro ba med ||
gang du yang ni mi gnas so ||
bla ma’i man ngag gis ni snying la chud ||
vaṇṇa vivajjai kiivihuṇṇ
savv re so saṃpuṇṇ |
............................................
............................................ ||
101
102
103
104
105
23
[TDKP 29, B 32, Tib. 106–107]
–ᴗᴗ–/ᴗᴗ–/ᴗᴗᴗᴗ/–
–––/––/––/–
........................................
........................................
?
?
vadanaka
kha dog spangs shing gzugs med pa ||
snang ba thams cad de la rdzogs ||
e maṇa m rahu l[ahu] ṇimmūla
...................................................... |
[tahi cau]m[u]d[d]a.....................
...................................................... ||
106
107
24
[TDKP 30, B 33, Tib. 108–109]
[TDKP 31, B 33, Tib. 110–111]
–ᴗᴗ/–ᴗᴗ/ᴗᴗ–/–ᴗ
.......................................
ᴗ ᴗ ᴗ ᴗ – ᴗ....................
.....................................
?
?
?
84
ull la?
yid ni sod la sems ni rtsa ba med par gyis ||
sems kyi lhag ma zug rngu thong ||
’di ru sku bzhi phyag rgya bzhi ||
khams gsum ma lus de tshe dag ||
25
hauṃ suṇṇa jagu suṇṇa tihua[ṇa] suṇṇa
............................................................... |
...............................................................
............................................................... ||
ᴗ–/–ᴗ/ᴗᴗ–/ᴗᴗᴗ/ᴗᴗ–ᴗ
.................................................
.................................................
.................................................
108
109
110
111
[TDKP 32, B 34, Tib. 112–114]
?
?
?
akti?
bdag dang ’gro ba khams gsum stong ||
dri ma med pa’i lhan cig skyes pa la ||
dge dang mi dge gang yang med ||
jahi icchai tahi j u maṇa
etthu ṇa kijjai bhanti |
adha ugh ḍyi loaṇeṃ
jjh ṇeṃ hoi r thitti ||
112
113
114
26
[TDKP 33, B 35, Tib. 115–118]
ᴗᴗ–ᴗᴗ/ᴗᴗ–/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ
ᴗᴗᴗ–ᴗ/––/ᴗ–
–––/ᴗᴗ–/ᴗ
doh
yid ni gang du ’gro ’dod pa ||
de la ’khrul par mi bya’o ||
mig ni mi ’dzum pa dag gis ||
bsam gtan gyis ni gnas par bya ||
115
116
117
118
85
Repro-Transcript of the Tillop dasya
Doh ko apañjik S r rthapañjik
TDKP Folio 2 recto
2r1 [+ + + + + + + +]dasya doh y ṃ kriyate s r rthapañjik || iha khalu
mah yogī vara(s ti)[+ +]
2r2 do mah karuṇ yam naḥ sa◯tv rthaṃ sv dhigatam artham
pratip dayituṃ k ma ha || 1 || kandha [+ +]
2r3 āattaṇa indī sahajasahā◯[·]eṃ saala vivandī || aihikaṃ
skandh dīn ṃ p ratrikaskandh dihetu[+ +]
2r4 (n) ṃ sahajena odhana prathama◯ta ha | skandhety di | skandh ḥ
pañca _ rūpavedan saṃjñ saṃsk [+]
2r5 vijñ nalakṣaṇ ḥ | bhūt ḥ pañca _ pṛthivī_ patejav yu_ k alakṣaṇ ḥ ||
yatnaind(r)iy ṇi
86
TDKP Folio 2 verso
2v1 cakṣuḥ rotraghr ṇajihv k yamano _ lakṣaṇ ni | et ni saha(j )ni _
sahajasvabh v[·]na _ ba(dhya)[+ + +]
2v2 || kiṃ sahaja _ bh vasvabh vo ◯ v _ bhaved abh vasvabh vo v |
yadi bh vasvabh vas tad saṃs ra e
2v3 va | yadi abh vasvabh vaḥ _ ◯ tad ucchedaḥ _ sopi naṣṭa eva ity
aṅkay m ha | sahajeṃ bhā[+]
2v4 bhāva ṇa pucchaha | suṇṇakaru◯ṇa tahi samarasa icchia iti ||
sahaje bh v bh vau _ saṃ(s )[+]
2v5 nirvv ṇasvabh vau ṇa pṛcchate | yataḥ ūnyat karuṇe tatra sahaje
samarase (iccha)[+ + + +]
87
TDKP Folio 3 recto
3r1 ’sau nandarūpaḥ paramasukhaḥ saṅkalpam tra iti | tasm t
saṃkalp bhinives[·]na [+ + + +]
3r2 tmanaḥ saṃs rabandhana◯m m kuru iti _ kathan tarhi
saṃkalp bhiniviṣṭaṃ cittaṃ | odh[· + + +]
3r3 ty ha || māraha citta ṇi├ ◯vvāṇeṃ haṇiā | tihuaṇasuṇṇaṇirañjaṇa
paṇiā i[+]
3r4 saṅkalp bhiniṣṭiṃ cittaṃ ni◯rvv ṇena ūnyat lakṣaṇena | hatv
m ryat ṃ _ m rayitv ca [·]i[+ +]
3r5 na ūnya _ nirañjana _ jñ na prave yat ṃ || ayam atra samud y rthaḥ |
sarvvaprapañcagoca(r)e [+ + + + +]
88
TDKP Folio 3 verso
3v1 cch(e)d tup tadoṣabhay t | apratiṣṭhitarūpopi sahaja iṣyate || tath
c(o)kta | na sa[ ]s [+ + + +]
3v2 ṇe asthit ya namostu te i◯ti || amanasik rasvabh vatatvadūṣakaṃ
ka cit nir kartum [+]
3v3 || 2 || amaṇasiāra ◯ ma dūsaha micche | appaṇuvandha mi karahu
re icche _ ity di | na [+ +]
3v4 si kriyata iti | amana◯sik ra nirvvikalpakaṃ _ sahajajñ naṃ _ taṃ m
dūsaya | sahaja[+ +]
3v5 lpa abhinivesena || tath coktaṃ | y v n ka cid vikalpa prabhavati
manasi ṭyajyarūpa (sa)[+ + + +]
89
TDKP Folio 4 recto
4r1 jñ nena cittam vi odhya | nirvvikalpakasahajajñ ne cittaṃ
sthirīkriyat m iti | [·](i)[+ + + + + + +]
4r2 ttaprave anop yam ha || ◯ citta khasama jahi samasuha paiṭṭhai |
i[+ + + + + + + + +]
4r3 ṇa dīsai _ iti | citta◯m saṅgalakṣaṇaṃ | khasamena ūnyat jñ (ne)[+
+ + + + + + + +]
4r4 samasukhe pravisati | tat ◯ kṣaṇe ca indriyair viṣay na dṛ yante vika[+
+ + + + + +]
4r5 n m upasaṃh ram ha || āirahia ehu antarahiā | varagurupāa a[+ + +
+ + + + +]
90
TDKP Folio 4 verso
vat nt bh v t | dirahitam etat samasukha | ucched nt bh (v)[ · ·· +
+ + + + + +]
4v2 den dvayaṃ kathitam upade◯ arūpeṇa _ na tu v c kathayituṃ a[····
+ + + + + + + +]
4v3 tu marai jahi pavaṇa ◯ tahi līṇo hoi ṇirāsa | saa[+ + + + + + + +]
4v4 sa kahijjai kīsa i◯ti | yatu vikalpacittaṃ mriyate _ pavana[+ + + + + +
+ + +]
4v5 bhavati | tat svasaṃvedyalahaṇaṃ tatvaṃ | kasmai kathyate kena |
svasaṃve[+ + + + + + + + + + +]
4v1
91
TDKP Folio 5 recto
5r1 s dharaṇam ity ha || ◦ || vaḍha aṇaṃloa agoara tatta _ paṇḍialoa
agamma | jo guru(pā)[+]
5r2 ity di | mūrkhajan go◯caraṃ tatvaṃ
b hu str bhiniviṣṭapaṇḍitalokasya c gamya | yaḥ
5r3 puṇyav n gurup dapra◯sannaḥ | tava tatvaṃ gamyaṃ jñ tuṃ kyaṃ |
tad eva vyaktīkartum ha ||
5r4 saasaṃveaṇa tattapha├ ◯lu tīlopāa bhaṇantīty di ||
svasaṃvedanaṃ phalaṃ tatvaṃ | ye (ma)
5r5 nogocarapr pt ḥ pad rth s te param rtho na bhavantīti | tillop d
bhaṇanti | yat svaya(m)
92
TDKP Folio 5 verso
5v1 bhūyam nan nirvikalpakaṃ mah sukhaṃ tad eva tatvaṃ _
n nyavikalpaviṣay bh v iti saṃkṣep rthaḥ [+ +]
5v2 lpan anop yam ha | ◯ sahajeṃ | cīa visohahu caṅgaṃ | iha
jammahi siddhi (i)[+ + + +]
5v3 jena cittaṃ vikalpajñ naṃ ◯ sodhyat ṃ _ caṅga _ atisayena _ tad
ihaiva janmani _ siddhayo (hi) [+]
5v4 k ḥ ntik dayo bhava◯nti | mokṣa ca pr psyasi anena arīreṇa |
citta odhanapha
5v5 laṃ | punar apy ha || 9 || jahi jāi citta tahi muṇahu acitta samarasaṃ
ity di || saha[+]
93
TDKP Folio 7 recto
7r1 d buddho bhavatīti bh vaḥ | tad jagadarthaḥ katham ity ha || ◦ ||
sacala ṇicala jo saalā[+]
7r2 ra | suṇṇa ṇirañjaṇa ma ka◯ru viāra _ iti | sacalaṃ satvalokaḥ _
ni calaṃ bh janaloka[+]
7r3 | yaḥ sa _ sakalasya loka◯syac ro vyavah ras tam
rity vic ritaikaramaṇīyatvena jaga
7r4 darthaḥ pravarttata iti bh va◯ḥ | ūnyaṃ sakalavikalparahitaṃ
nirañjanaṃ sav sanakle aj (la)
7r5 kalaṅkavikalaṃ tatvajñ naṃ | tatra vic ro m kriyat ṃ | yath
vikalpako ’pi cint maṇir yath a[+]
94
TDKP Folio 7 verso
7v1 jagadarthaṃ karoti | tath ’vikalpakam api jñ naṃ praṇidh n vedh t
satv n ṃ puṇy dhipaty( )[+ +]
7v2 n bh gena jagadarthaṅ ka◯rotīti samud y rthaḥ | tm tmīyagrahe
dūṣaṇam ha
7v3 || 12 || ehu se appā ◯ ehu jagu jo paribhāvai _ ity di || eṣa tm
eta(t)
7v4 jagad iti | yaḥ ko pi pa◯ribh vayati | nirmmalacittasvabh vat ṃ
kathaṃ so pi budhyati
7v5 | tm tmīyagrah ve t na tatvaṃ budhyatīty arthaḥ | tatvabh vakasya
yoginaḥ sar[·]ay [+ + +]
95
TDKP Folio 8 recto
8rsup.mg [+ + + + + + + + + + + + + + + + + + + + + + + + ·]yamaya( )
dṛ yate jagat || ④
8r1 [+]ha || 13 || hau jaga hau vuddha (ha)[+] ṇīrañjaṇa ity di || aham
eva jagat aham e[+ + +]
8r2 aham eva nirañjanaṃ | ◯ amanasik ra c ham eva | bhavaḥ saṃs ras
tasya bhañjano [+ +]
8r3 (kaḥ) ity evaṃ tatv bhi◯nnam naso yogī _ tattvam ayaṃ jagad iti |
aharni aṃ bh [+ + +]
8r4 [+]va matv tu vai yogī yo ◯bhyaset sum hita _ sa _ sidhyati na
sa deho mandapuṇyo[·]i [+ + +]
8r5 [+]ti | bhagavato bhagavatībh van ca tatvena odhanīy ity ha ||
maṇaha bha[···]o kha(s)[ · + + +]
8rinf.mg. [+ + + +] hi jagat sarva madbhava bhuvanatraya | may
vy ptam ida sarvva n nyamaya dṛ yate jagat ④
96
TDKP Folio 8 verso
8v1 [+ +] ity di || mano bodhicittaṃ bhagav n khasamaṃ tadvy pakaṃ
mah sukhaṃ bhagavatī || tath (ca)
8v2 [+ + +]r jatantre | ukr ◯k ro bhaved bhagav n tatsukhaṅ k minī
smṛtam iti | athav _ [·]i [+]
8v3 [+]ruṇ bhagav n | ◯ khasamaṃ ūnyat _ s bhagavatī
ūnyat karuṇ bhinnajñ [+]
8v4 (bhaga)v n | bhagavatī ◯ ca n ny ity evaṃ _ aharni aṃ | sahajena
cittaṃ yojayi(t)[ · +]
8v5 [+ + + + + + +]ta || tath coktaṃ sam(pu)ṭe | nadī rotra prav hena _
dīpajyotiprabandhava[+]
97
TDKP Folio 9 recto
9r1 [+ +] tatvayogena sth tavyañ c harnisam iti | janmamaraṇavikalpa ca
yogin na karttavya i[+]
9r2 [+] || jammamaraṇa mā ◯ ka karahu re bhantī _ ity di | janma
utp daḥ _ maraṇam vin [+]
9r3 [+]yam api vikalpam tram e◯va na tatra bhr ntiḥ karttavy ḥ || tath
coktaṃ | mṛtyur n ma vikal[+ +]
9r4 nīyate khecarīpadam iti ◯ || punar uktaṃ |
praṇidh n vedhas marthy t satv n puṇya[+ +]
9r5 | utp das tatvarūpeṇa _ n nyarūpeṇa vidyata iti | tasm d tmīyaṃ
cittaṃ niran(t)are s(th)i[+ + +]
98
TDKP Folio 9 verso
9v1 (t ) na vidyate antaram vyav yo ’sminn iti nirantara(ṃ) | ūnyat [+ + +
+ + + + + + +]
9v2 [+ +]rni aṃ sth tavyam iti bh ◯vaḥ | tatvabh vakasya yogino
hit rthatapova[+ + + +]
9v3 [+ +]m ha || tittha tapovana ◯ ma karahu sevā ity di |
b hyatīrthyatapovanasev ṃ [+ + +]
9v4 [+ +]sn nena b hyarūpe◯ṇa mokṣaṃ na pr psyati | ayam atra
samud y rthaḥ _ mah (y )[+]
9v5 [+ +] tīrthyaṃ | tadudbhavajñ nadh ray sakalavikalpamalaṃ
prakhy lya mokṣaṃ pr pya[+ + +]
99
TDKP Folio 10 recto
10r1 tīrthy dijalasn neneti | tatvabh vakena yogin lokikadevat ’rccana
na mas karttavyo iti [+ + +]
10r2 dayati || || vamhā vih◯ṇu mahesura deva ity di | brahm viṣṇu
mahe vara ca _ trayo [+ + +]
10r3 dhisatvena sarvvath na nama◯skarttavy ḥ | adhamam rgge
vyavasthitatv t || tath co(ktaṃ) [+ + +]
10r4 hasrik y ṃ prajñ p rami◯t y ṃ | n nyebhyo devebhya pu pam
v dhūpan dīpa d ta(vya ) [+ + +]
10r5 c ny dev n ap (r)ayate iti | tad ev ha || deva ma pūjahu ti[··]
ma (jā)[ ·· + + + + + +]
100
TDKP Folio 10 verso
10v1 prastar didevapūj na ka(r)ttavy ḥ | b hyatīrthyagamanañ ca na
karttavya(ṃ) | b hyadeva(t ’)[+ + + + +]
10v2 rthasn nen dhimokṣan na ◯ pr pyate || || vuddha ārāhahu
avikalacitteṃ ity di | [+]
10v3 dvayajñ n ṃ | prajñ p ramai◯t ca sobhidhīyate || tath coktaṃ
dign gap daiḥ | [+ + + + +]
10v4 t jñ nam advaya s tath ◯gata iti | r dhyat sevyat (ṃ) _
a(vik)[ · + + + + +]
10v5 cittena | bhavasaṃs re nirvv ṇe ucchede ca sthitir m kuruḥ | tad
eva pun[· + + + + + +]
101
TDKP Folio 11 recto
11r1 || || paggopāasamāhi laggahu | jahi tahi diḍha kara anuttara
siddhai i[·]i[+ + + + +]
11r2 m dhiḥ ūnyat karuṇa◯’dvayasam dhiḥ | tatra lagno bhava _ yadi
tatra [+ + + + + +]
11r3 te tad ’nuttaraṃ buddhajñ ◯naṃ sidhyati n tra saṃdehaḥ |
tatvaparijñ ne[+ + + + + +]
11r4 jima visa bhakkhai visa├ ◯ha paluttā ity di | yath viṣaṃ
bhakṣayati vi[+ + + + + +]
11r5 viṣeṇa maraṇan na bhavati | tath bhavaṃ _ saṃs rasukhaṃ
viṣay dikaṃ bhuṅkte yogī | [+ + + + +]
102
TDKP Folio 11 verso
11v1 gino viṣayena saṃs rabandhanan na bhavati || tath coktaṃ hevajre |
yenaiva vi( a)[+ + + + + + + + + + +]
11v2 | tenaiva vi atattvajño vi e◯ṇa sphoṭayed vi a || yena yena hi
ba(dhya)[+ + + + + + + + + +]
11v3 p yena tu tenaiva mucyate ◯ bhavabandhan d iti ||
karmmam(udr )ṃ (v)i[+ + + + + + + + + + +]
11v4 yitum ha || 18 || kamma◯mudda ma dūsaha joi ity di [+ + + +
+ + + + + + +]
11v5 tv raḥ kṣaṇ ḥ | catv ra c nand s tayaiva parijñ yante || tath
coktaṃ hevajr(e) | [+ + + + + + + +]
103
TDKP Folio 12 recto
12r1 m dhye vaṅk rabhū ita | laya sarvvasaukhy n
buddharatnakaraṇḍaka || nand s tatra j yante k a[+]
12r2 bhedena bhedit | k aṇajñ ◯n t sukha jñ n
eva k prati ṭhita || vicitrañ ca vip kañ ca (vi)[+]
12r3 rddañ ca vilak aṇa || catu ◯k aṇa sam gamya eva j nanti
yogina | vicitra vividha [+]
12r4 ta liṅganacumban di◯ka | vip ka tadvipary sa sukha
jñ nasya bhu jana | vima(rdda)[+]
12r5 locana prokta sukha bhuktam mayaiti ca | vilak aṇa tribhyo
’nya r r gavivarjita || [+ +]
104
TDKP Folio 12 verso
12v1 tre pratham nanda pratham nando vip kake | viram nando
vimarde ca sahaj nando vila(k a)[+]
12v2 ity di | kṣaṇabheda ◯nandabheda ca kathaṃ parijñ yate |
karmmamudr vin _ tasm [+ +]
12v3 mudr na dūṣayitavy | ◯ mayaiva lakṣalakṣaṇahīnan tatva(ṃ)
parijñ yate | parama[·](i)
12v4 ramayor madhye lakṣyaṃ vīkṣya ◯ dṛḍhīkuru iti vacan t | tad eva
pratip dayati || lehu re [+]
12v5 rama virama viārī | ṇiuṇeṃ varagurucaraṇa ārāhī iti || nipuṇena
varagu(ru ca)[+ +]
105
TDKP Folio 14 recto
14r1 p yayet t s svayañ caiva pibed vratī | pa c d anur gayet
mudr svapar rthaprasiddhaye | kakkole vo(l)[·]
14r2 ka k iptv kunduru kurute vra◯tī | tasmin yogasamudbhūta |
karppūraṃ sahajaṃ smṛtam iti | tad eva punaḥ
14r3 sphuṭayati || khaṇa āṇanda ◯ bheu jo jāṇai so iha jammahi joi
bhaṇijjai _ iti | kṣaṇ n
14r4 m nand n ñ ca bhedaṃ yo j ti ◯ | sa eva iha janmani yogīti
bhaṇyate tatvop yaparijñ t | tatva
14r5 sya svarūpam ha || 21 || guṇadosarahia ehu paramattha _
saasaṃveaṇa kevi ṇattha iti | guṇa
106
TDKP Folio 14 verso
14v1 dosai rahihita eṣa param rthaḥ | svasamvedana _ ken pi _ n rthaḥ
prayojanaṃ | nahi guṇ s tatr ’ropayitavy (ḥ)
14v2 doṣ s tasm d apanetavy ḥ | ◯ tath coktaṃ || n paneyam ata
kiñcit prak eptavya na kiñcin | dra( ṭa)
14v3 vya bhūtato bhūta bhūtadar ī vi◯mucyata iti | abhy se
dṛḍhat m ha || cintācitta vivajjahu ṇitta _ sa
14v4 hajasarūeṃ karahu re thitta ◯ iti | cint citta nitya parityajya
_ devat mūrtticetas | dinam e[+]
14v5 m avicchinna bh vayitv _ parīk atha | n nyop yosti sa s re
svapar rthaprasiddhaye | sakṛd abhy si[+ +]
107
TDKP Folio 15 recto
15r1 dy pratyayak riṇī iti | tatvasya gaman gamanarahitat m ha || ||
āvai jāi kahavi ṇa ṇa(i)
15r2 guruuvaeseṃ hiahi sa◯māi _ iti | tatvaṃ na kuta cit y ti _ na
kutracit y ti | na ka
15r3
cid api sth ne tiṣṭhati | ta◯th coktaṃ || aṣṭas hasriy ṃy ṃ _ na hi
kulaputra tathat gacchati
15r4 gacchati v _ acalit tatha◯t | evam eva kulaputra _
tath gatasy gamanam v gamanam v na pra[+]
15r5 yata ity di vistara | evaṃbhūtam api _ tattvaṃ gurūpade ena
hṛdaye saṃm ti || tatvasya varṇṇ (va)[+]
108
TDKP Folio 15 verso
15v1 rahitat m ha || vaṇṇa vivajjai ākiivihuṇṇā | savvāāre so
saṃpuṇṇā iti || va(rṇṇi)[+ + +]
15v2 din varjjitaḥ | uktañ ca || ◯ param rthastotre | na rakto
haritam ji ṭho varṇṇaste nopalabhyat(e)
15v3 na pīta kṛ ṇa uklo v ◯ avarṇṇ ya namostu te _ iti | kṛty ca
bhujamukh din vih[· +]
15v4 ḥ | uktañ ca || na mah n n pi ◯ hrasvopi na dīrgha parimaṇḍala
| apram ṇagati pr py (pra)[+]
15v5 ṇ ya namostu te | iti || tath pi _ sa _ sarvvair k raiḥ saṃpūrṇṇaḥ
sarvv k ravaropet ūnyat [+ +]
109
TDKP Folio 16 recto
16r1 mat iti vacan t || id nīṃ tadvipakṣakṣaye yatnaḥ karaṇīya ity ha ||
|| e maṇa mārahu (l)[· +]
16r2 ṇimūla ity di | etat ma◯naḥ _ vikalpabhūtaṃ saṃs rak raṇaṃ _
laghu īghram m raya | kathaṃ bhū[+]
16r3 ity ha | a eṣacint y ◯ avidy y ca mūlaṃ pradh naṃ k raṇaṃ ||
tath coktaṃ | na vikalp[· +]
16r4 [+ + ·](i)[ ·· ·](a ) [······ + ·](i)◯(dya)te | ten petavikalpa[+ +
·](ai) [+ + ·](i)[··]tir iti || [·· +]
16r5 [+ + + + + + + + + + + + + ··]m[·]d[·]a ity di || etai catuḥk yair
nirmm[· + + + + + + +]
110
TDKP Folio 16 verso
16v1 [+ + + + + + + + + + + +
+](ka)[·]mma_(dha)[·]mmajñ na_mah mudr ḥ pr pyant[·] (yo)[+ + +
+]
16v2 [+·····]u[··] (bhavati vi)◯ṣay n ṃ uddhabh vatv t sva[+ + ·]aṃ
[+](raṃ) sukhaṃ [·······]i[+]
16v3 yepi anye pratibh sante ◯ hi yoginaḥ | sarvve te uddhabh v hi |
yasm d buddhamaya(ṃ) ja[+ +]
16v4 ti | tillop da tmano ◯ ’nubhavam bhaṇati || 25 || hauṃ suṇṇa jagu
suṇṇa tihu(a)[+]
16v5 suṇṇa ity di || aham api ūnyaṃ vikalpam caratv t | jagad api
ūnyaṃ vikalpam t[· + +]
111
TDKP Folio 17 recto
17r1 tribhuvanam api ūnyaṃ nirmmalamalarahite _ sahaje
mah sukha(ṃ) | na p pan na puṇyaṃ sambhavati | tath [+]
17r2 ktaṃ _ an vile _ mah jñ ne _ ◯ jyotīrūpe prabh svare |
p papuṇyakath kutra _ vikalp goca[+]
17r3
ubhe | bh van y an bho◯gav hitvam ha || jahi icchai tahi jāu
maṇa | etthu ṇa ki(jja)
17r4 i bhanti | adha ughāḍhi a◯loaṇeṃ jjhāṇeṃ hoi re thitti _ iti ||
yatra icchati tatra [+]
17r5 no y tu | atra bhr ntir m kriyat ṃ | manogamanam rggam ha ||
adhaḥ sthitaṃ nirm ṇacakr (t u)[+ +]
112
TDKP Folio 17 verso
17v1 avadhūtīm rggaṃ udgh ṭya muktīkṛtya | lokena
caṇḍ gnijñ nolkay _ dhy nena mah sukhastha
17v2 sthitir bhavati | ayam atra ◯ saṃkṣep rthaḥ | caṇḍ līyogabh vanay
mah sukhacakrai citta[+]
17v3 rīkaraṇaṃ hi sahajasphuṭī◯karaṇaṃ k raṇam iti || ◦ ||
rīmah yogī varatillop [+]
17v4 sya doh koṣapañjik _ s ◯r rthabhañjik n ma sam pt ḥ || |
113
Index Verborum of Tilop ’s Doh ko a
Each Apabhraṃ a headword is followed by the Sanskrit equivalent, and the
Tibetan translation as (and if) attested by the versions at our disposal. The
numbers refer to the doh s as they occur in the edition of the Tillop dasya
Doh ko apañjik S r rthapañjik (TDKP). If the Tibetan text has not the
translation of the Apabhraṃ a word, we find (―).
Apabhraṃ a
agamma
agoara
aṇṇa
addaa
adha
anuttara
anta
app
app ṇuvandha
amaṇasi ra
avikala
attaṇa
i
kii
c ra
ṇanda
ra
Sanskrit
agamya
agocara
anya
advaya
adhas
ts.
ts.
tman
tm nubandha
amanasik ra
ts.
yatana
di
kṛti
ts.
nanda
k ra
r hahu
r hī
loaṇa
vai
icchai
icchaha
iccha
indī
√r dh
√r dh
lokana
√y
√iṣ
√iṣ
icch
indriy ṇi
Tibetan
bgrod bya min
spyod yul min [bis]
[aṇṇaloaŚ] ’jig rten ’gro ba rnams
gnyis med
(―)
(―)
[antarahia:] tham spangs
bdag
rang nyid ’ching
yid la mi byed
(―)
skye mched
[ irahia:] thog ma spangs
gzugs
rnam pa
(―)
[savv reŚ] snang ba thams cad de
la
mchod par gyis
long
[ loaṇeṃŚ] mig...dag gis
’ong ba
’dod pa
’dod
(―)
dbang po rnams
[ĩdīŚ] dbang po
115
TDKP
8
8
8
6
33
21
6
13
4
4
20
1
6
29
12
25
29
20
24
33
28
33
2
4
1
5
iha
asmin
ugh ḍyi
uvaesa
e
etthu
ehu
ud√ghaṭ
upade a
etad
atra
etad
ehuse
kandha
kamma
kara
karahu
eṣas
skandha
karma
ts.
√kṛ
karu
karuṇa
kahavi
kahia
kahijjai
kijjai
kīsa
kevi
kovi
khaṇa
√kṛ
ts.
kiñcidapi
kathita
√kath
√kṛ
kasmai
ken pi
ko ’pi
kṣaṇa
khasama
ts.
guṇa
guru
ts.
ts.
goara
gocara
cau
caṅgaṃ
catur
ts.
’dir
’di nyid la
mi ’dzums pa
[uvaeseṃŚ] man ngag gis
(―)
de la
’di ru
’di ni
’di ni
’di ni
phung po
las
byed nus
byed
gyis
cig
[m kuru:] ma byed cig
bya
bya’o
snying rje
gang du yang ni
bstan
bstan
bya’o
su zhig la
gang yang
gang zhig
skad cig [bis]
skad cig
mkha’ ’dra
nam mkha’
yon tan
[varagurup aŚ] bla ma mchog gi
zhabs
[gurup aŚ] bla ma’i zhabs
[varagurucaraṇaŚ] bla ma mchog gi
zhabs
bla ma
spyod yul [bis]
spyod yul
bzhi [bis]
legs par
116
10
25
33
28
30
33
6
13
26
13
1
23
21
4
16
17
(20)
27
12
2
28
6
7
33
7
26
13
(23)
25
5
15
26
6
8
24
28
8
(9)
31
10
caraṇa
citta
ts.
ts.
cīa
jagu
citta
jagat
jamma
janman
jahi
yatra
j i
yad
√y
j u
j ṇai
j ṇijjai
j vahu
jima
jutt
jo
√y
√jñ
√jñ
√y
yath
yukta
yas
joi
yogin
jjh ṇa
ṇa
dhy na
na
zhabs
sems
sems
sems
[acitta:] sems med
[avikalacitteṃŚ] rnam par mi rtog
sems kyis
[citt cittaŚ] sems dang sems med
sems
’gro ba
’gro ba
’gro ba
[iha jammahiŚ] tshe ’dir
[jammamaraṇaŚ] skye dang ’chi ba
dag
[iha jammahiŚ] tshe ’di nyid la
(―)
gang du
gang du
gang du
gang tshe
’gro ba
’gro ba
’gro
shes pa
shes par gyis
’gro zhig
ji ltar
[ṇa jutt Ś] ’ching bar mi ’gyur ro
gang
gang zhig
gang zhig
gang
rnal ’byor pa
rnal ’byor pa
[jjh ṇeṃŚ] bsam gtan gyis
mi
mi
ma
[ṇatthaŚ] med
med
mi
117
24
3
5
11
11
20
27
10
13
14
32
10
16
25
5
7
11
33
21
11
28
33
25
(18)
19
22
(22)
8
12
13
25
23
25
33
2
5
(9)
26
28
33
ṇai
ṇiuṇẽ
ṇicala
ṇitta
ṇimmūla
ṇirañjaṇa
√as
nipuṇatas
ni cala
nityam
nirmūla
nirañjana
ṇir sa
ṇivv ṇa
nir a
nirv ṇa
tatta
tattva
tapovaṇa
tahi
tapovana
tatra
tad
tittha
tīrtha
tima
tihuaṇa
tath
tribhuvana
tīlop a
tu
thitta
tilop da
yattu
sthita
thitti
diḍha
dīsai
dūsaha
sthiti
dṛḍha
√dṛ
√duṣ
deva
dosa
paiṭhai
paggop a
paṇḍia
ts.
doṣa
pra√viṣ
prajñop ya
paṇḍita
med
legs par
brtan
rtag tu
rtsa ba med pa
gos pa med
gos pa med pa
dri ma med
(―)
[ṇivv ṇeṃŚ] mya ngan ’das pa rgyab
la
de nyid
de nyid
de nyid
dka’ thub nags
de ru
der ni
der ni
’di ru
[jahi...tahi:] gang du
[tahi matta:] skad cig tsam ni der
de yi tshe na
’bab stegs
’bab stegs
de ltar
khams gsum
khams gsum
te lo pa
(―)
[thitteṃŚ] gnas par
gnas pa
gnas
mi g.yo bar ni brtan par
mthong
[ma dūsahaŚ] skur pa ma ’debs shig
[ma dūsahaŚ] skur ma ’debs
[dev Ś] lha
lha rnams [bis]
skyon
zhugs
shes rab thabs
[paṇḍialoaŚ] mkhas pa rnams
118
28
24
12
27
30
3
12
14
7
3
7
8
9
17
2
7
11
31
33
5
21
17
19
(22)
3
32
9
7
(20)
27
33
21
5
4
23
18
19
26
5
21
8
parama
paramattha
ts.
param rtha
paribh vai
palutt
pavaṇa
pasi
p a
pari√bhū
pravṛtta
pavana
pra√sṛ
p da
p iai
pucchaha
pūjahu
phalu
pra√ p
√prach
√pūj
phala
bhaavã
bhaavai
bhakkhai
bhaṇanti
bhaṇijjai
bhanti
bhagavant
bhagavatī
√bhakṣ
√bhaṇ
√bhaṇ
bhr nti
bhava
ts.
bh va
ts.
bhuñjai
bhūa
bheu
√bhuj
bhūta
bheda
ma
na, m
maṇa
manas
maṇaha
matta
marai
manas
m tra
√mṛ
mchog
don dam
don dam
dbye ba yongs shes pa
gyur pa
rlung
’jug
zhabs
zhabs
gyur pa
’dri
mchod
’bras bu
’bras bu
rje btsun
rje btsun ma
zos par gyur pa
bstan pa yin
brjod do
(―)
’khrul pa
srid
srid pa
[bhavahiŚ] ’dod yon gyis
[bh v bh vaŚ] dngos dang dngos
med
zos
khams
bye brag
bye brag
ma [bis]
mi
ma
mi
ma [bis]
ma
[maṇagoaraŚ] yid kyi spyod yul
yid
yid
yid
tsam
zhi gyur pa
119
24
9
26
13
22
7
3
6
8
(9)
2
19
7
9
15
15
22
9
25
16
33
(20)
(22)
(22)
2
(22)
1
(23)
25
4
12
17
19
19
23
(9)
30
33
15
5
7
maraṇa
mahesura
m
m raha
m rahu
micche
muṇahu
mudda
ts.
mahe vara
ts.
√mṛ
√mṛ
mithy
√man
mudr
rahia
rahita
re
ts.
laggahu
lahu
līṇo
lehu
loa
vaḍha
vaṇṇa
vamh
vara
√lag
laghu
līna
√lih
loka
vaṭhara (?)
varṇa
brahm
ts.
vi ra
vi rī
virama
vivajjai
vivajjahu
vivandī
visa
vic ra
vi√car
visaa
visohahu
vihuṇṇ
vihṇu
buddha
viṣaya
vi√ udh
vihīna
viṣṇu
ts.
sa
saa
tad
svaka
ts.
vi√vṛj
vi√vṛj
vi√bandh
viṣa
’chi ba
dbang phyug
(―)
sod
sod
brdzun pa rnams kyis
ltos
[kammamudda:] las
[caumudda:] phyag rgya bzhi
spangs [bis]
spangs pa
(―)
(―)
kye ho
kye ho
(―)
zhugs
(―)
[līṇo hoiŚ] thim par ’gyur
(―)
rnams [bis]
rmongs pa
kha dog
tshangs pa
mchog
mchog
dpyad pa
dpyad par bya
[=viram nandaŚ] dga’ bral
spangs
spongs
de las byung zhing de ru thim
dug
[visahi:] dug gis
yul rnams
sbyongs
med pa
khyab ’jug
sangs rgyas
sangs rgyas
(―)
rang
120
16
18
16
3
30
4
11
23
31
6
26
4
16
24
27
33
21
30
7
24
8
8
29
18
6
24
12
24
24
29
27
1
22
22
5
10
29
18
14
20
7
7
saala
sakala
saasaṃveaṇa
svakasaṃvedana
sacala
saṃpuṇṇ
samarasa
ts.
saṃpūrṇa
ts.
samasuha
sam i
sam hi
sarūa
savva
samasukha
saṃ√y
sam dhi
svarūpa
sarva
sahaja
ts.
sah va
siddhai
siddhi
suṇṇa
svabh va
√sidh
ts.
ūnya
sev
so
tad
ha
hauṃ
haṇi
hia
hoi
aham
aham
√han
hṛdaya
√bhū
honti
√bhū
ts.
rang
rang
ma lus
kun
rang rig pa
rang rig
rang rig
g.yo ba
rdzogs
ro mnyam
ro mnyam
mnyam pa’i bde ba
chud
ting ’dzin
[sarūeṃŚ] rang bzhin du
[savv reŚ] snang ba thams cad de
la
lhan cig skyes pa
[sahajeṃŚ] lhan skyes
[sahajeṃŚ] lhan cig skyes pa
[sahajasarūeṃŚ] lhan cig skyes pa’i
rang bzhin du
[sahaveṃŚ] rang bzhin las...de ru
’grub par ’gyur
dngos grub
[suṇṇakaruṇaŚ] stong pa snying rje
stong pa
stong pa
stong
[ma karahu sev Ś] ma rten cig
de ni
de ni
de
bdag nyid [ter]
bdag
sod
[hiahi:] snying la
’gyur
bya
yin no
121
9
26
1
12
7
9
26
12
29
2
11
5
28
21
27
29
1
2
10
27
1
21
10
2
3
12
32
17
(9)
25
29
14
32
3
28
7
33
(10)
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