TILOPĀ PROJECT

Dohākoṣa

FABRIZIO TORRICELLI

2018
 THE TILOPĀ PROJECT

Omnia sunt communia (Thomas Müntzer)

Seventeen titles extant in Indic and Tibetan sources can be ascribed to the
tenth-century Bengali yogin Tilopā―

1. Tillopādasya Dohākoṣa,
2. *Tilatailavajragīti,
3. Śrī-sahajaśaṃvarasvādhiṣṭhāna,
4. Vajraḍākinīniṣkāyadharma,
5. *Vajraḍākinībhāvanādṛṣṭicaryātrayasaṃketanirdeśa,
6. Saṃvaropadeśamukhakarṇaparamparācintāmaṇi,
7. Tattvacaturupadeśaprasannadīpa,
8. Mahāmudropadeśa,
9. Karuṇābhāvanādhiṣṭāna,
10. Viṣāntarabāhyanivṛttibhāvanākrama,
11. *Nimittasūcanāvyākaraṇa,
12. Ṣaḍdharmopadeśa,
13. Acintyamahāmudrā,
14. *Aṣṭaguhyārthāvavāda,
15. *Sekagranthamocanāvavāda,
16. *Nijadharmatāgīti,
17. Gurusādhana.

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 semi-
finished material of this construction site could be of some use to the
student.
Fabrizio Torricelli
 CONTENTS

Tillopādasya Dohākoṣapañjikā Sārārthapañjikā 1

The Tibetan Text of Tilopā’s Dohākoṣa 41
The Language of the Dohās 61
Phonological Inventory of TDK 65
Morphological Inventory of TDK 67
Prosodic Inventory of TDK 69
A Tentative Restoration of Tilopā’s Dohākoṣa 75
Repro-Transcript of the Tillopādasya Dohākoṣapañjikā Sārārthapañjikā 86
Index Verborum of Tilopā’s Dohākoṣa 115
References 123

i
 EDITORIAL SYMBOLS AND TYPE

/ line change;
2r1 pagination and line number;
[1v] pagination;
| punctuation mark;
††† missing folio;
[] lacuna;
[·] a single illegible element of a partially legible akṣara;
[··] illegible or partially preserved akṣara;
+ lost akṣara due to physical damage;
[+ + +] lost akṣaras the number of which is conjectured;
xxx legible text;
(xxx) uncertain reading;
[xxx] conjectural reading;
{xxx} editorial deletion;
‹xxx› editorial supplement;
xxx original text in a commentary context;
xxx quoted text;
xxx scribal deletion;
ˎ virāma;
_ a virāma-like sign between words;
◯ blank for the binding hole;
├ space-filler symbol;
◦ a small ring symbol;
④ figure indicating the line number at the end of a scribal addition;
an ornamental symbol;
xxx] single square bracket separating in the apparatus the reading in
the text from comments, variants, and conjectures;
: colon separating different variants in the apparatus;
x→y text from x to y in the apparatus;

ii
 ABBREVIATIONS

add. (addidit) added

Ap. Apabhraṃśa
c. (circa) approximately
cf. (confer) compare
cod. (codex) manuscript
codd. (codices) all other manuscripts / sources
com. commentary
conj. (conieci) I have conjectured
del. (delevi) I have deleted
ed. edition, editor
em. (emendavi) I have emended
ex on the basis of
ff. and the following pages / lines
fol. / fols folio / folios
ibid. (ibidem) in the same place
inf. (infra, inferior) below, lower
i.t. (in textu) in the text itself
l. / ll. line / lines
loc. cit. (loco citato) in the place cited
μ (mora) prosodial instant
m.c. (metri causa) for the sake of the meter
mg. (margen) margin
n. note
no. / nos number / numbers
om. (omisit) omitted
op. cit. (opere citato) in the work cited
Pkt Prākrit
r (recto) front side of a folio
Skt Sanskrit
sup. (supra, superior) above, upper
suppl. (supplevi) I have supplied
s.v. (sub voce) under the word
Tib. Tibetan
transl. translation, translator
ts. (tatsama) synonymous
v (verso) back side of a folio
v. / vv. verse / verses

iii
 SIGLA

AHK Apabhraṃś-Hindī-Koś (Kumār 1987)

B Bagchi 1938
BA Roerich 1949
BHS Edgerton 1953
C Co ne xylograph bsTan ’gyur
CST Cakrasaṃvaratantra (Pandey 2002)
D sDe dge xylograph bsTan ’gyur
GPS Pischel 1900
HGA Tagare 1948
HVT Hevajratantra (Snellgrove 1959)
IA Indo-Aryan
IASWR Institute for Advanced Studies of World Religions, New York
KDK Kāṇhapādasya Dohākoṣa (Bagchi 1938)
MIA Middle Indo-Aryan
MU ASKU Antasthitikarmoddeśa in Maṇḍalopāyikā (Tanemura 2012)
MVy Mahāvyutpatti
MW Monier-Williams 1899
N sNar thang xylograph bsTan ’gyur
NIA New Indo-Aryan
Ō. Ōtani Catalogue
OIA Old Indo-Aryan
Q Peking Qianlong xylograph bsTan ’gyur
SDK Sarahapādasya Dohākoṣa (Bagchi 1938)
SDKP Sarahapādasya Dohākoṣapañjikā (Bagchi 1938)
TBRC Tibetan Buddhist Resource Center, Cambridge, Ma.
TCUP Tilopā’s Tattvacaturupadeśaprasannadīpa
TDK Tillopādasya Dohākoṣa
TDKP Tillopādasya Dohākoṣapañjikā Sārārthapañjikā
Tō. Tōhoku Catalogue
TSD Tibetan–Sanskrit Dictionary (Chandra 1959)

iv
 Tillopādasya Dohākoṣapañjikā Sārārthapañjikā
(TDKP)

Commentary on Tilopā’s Treasure of Dohās

The only Tilopan work we have in its original language is the ‘Treasure of Dohās’
(Dohākoṣa).1 As a matter of fact, what we know of the Apabhraṃśa text of
Tilopā’s Dohākoṣa (TDK) has been incompletely quoted in an anonymous
Sanskrit commentary (pañjikā) on it, with the title Tillopādasya dohākoṣapañjikā
sārārthapañjikā (TDKP). Discovered in 1929 by Prabodh Chandra Bagchi in the
private collection of Hemarāja Śarmā in Kathmandu, the manuscript is currently
preserved in the National Archives of Nepal. The Dohākoṣas of Tilopā 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 Dohākoṣa: Apabhraṃśa Texts of the Sahajayāna School (Bagchi 1938).
As to these two Dohākoṣas, Bagchi (1938: i) wrote that ‘the former is entirely new
whereas the second is a very correct and more complete copy of the Dohākoṣa of
Saraha already known’. In addition, the book included other fragments of Saraha’s
songs, and a Dohākoṣa by Kāṇha (KDK).
Since then, no other first-hand studies have been done on that codex
unicus, and Tilopā’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 ‘Dohākośa with Pañjikā’,

1
A preparatory concise description of this source can be found in my Tilopā: 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
and the colophon reads ‘Śrī Mahāyogiśvara Bhillo Dohākośa Pañjikā...
nāma samāptaḥ’, 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 akṣaras in the Kuṭila or Post-
Licchavi script (Śākya 1974: 4–5, 16–17). The occurrence of these graphic
archaisms, as for example ṭya (3v5), jya (3v5, 14v4), and kyaṃ (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

kyaṃ

If that is the case, the manuscript would date back to an extraordinary

season for the siddhas’ tradition of dohās among the Newars in the
Kathmandu Valley: in particular, the second half of that century. It was
indeed the time of the Indian master Vajrapāṇi, who had reached Lalitpur in
1066 at the age of fifty, as we are informed by ’Gos Lo tsā ba gZhon nu
dpal (1392–1481) in his ‘Blue Annals’ (Deb ther sngon po 758.3–4, BA
855–56). Vajrapāṇi would have brought to Nepal and Tibet the esoteric
tradition of his guru Advayavajra. We know a plethora of names for this
siddha, namely, Dāmodara, Martabodha, Śākyamitra, Maitrīgupta from the

2
so-called Shamsher Manuscript (IASWR, MB II 144; Tucci 1930; Lévi
1930–32; Pandey 1990), Maitrīpā(da) and Śabarapāda the Son from the
Tibetan historians, or Avadhūtīpā(da) from the Sanskrit colophons. If
Advayavajra/Maitrīpā (986–1063; cf. Tatz 1988: 473; Mathes 2015: 1 n. 2)
would have lived at the time of Dīpaṃkara Śrījñāna Atiśa (c. 982–c. 1054),
Vajrapāṇi (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 akṣaras 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 virāma-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 akṣara to be cancelled—

3
Some akṣaras omitted from the text have been restored twice in the upper
and in the lower margin of folio 8r. These added akṣaras—the beginning of
a quotation from the Hevajratantra—are followed by the number of the
line they have been omitted from.
The Tillopādasya dohākoṣapañjikā sārārthapañjikā is contained on
folios 2–17 of the manuscript, and it is followed (17v4) by the commentary
to Saraha’s Dohākoṣa, namely the Dohākoṣapañjikā (Do ha mdzod kyi dka’
’grel, Ō. 3101, Tō. 2256) by the above mentioned Advayavajra/Maitrīpā.
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 akṣaras per line are lost.
The manuscript does not distinguish between ba and va, although,
according to palaeographical manuals, va should have an indented form
(Śākya 1974: 45–46, 49, 51; Pant 2000: 90).
The avagraha sign when an initial a– is elided after a final –aḥ is used
only occasionally: it occurs twice when two a-vowels coalesce, for
śūnyatākaruṇa ’dvayasamādhiḥ (11r2) and tadā ’nuttaraṃ (11r3).
The following cases of gemination after r can be found: mārgga (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), nirvvāṇa (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), matvā (8r4).
As for the scribal mistakes, the manuscript shows the usual confusion
of sibilants, nasals, vowel signs, and similar akṣaras, as well as omitted or
wrongly added akṣaras, visargas and anusvāras.
Some numbers occur in the text before as many stanzas, to begin with
figure 1 (2r2) before the first pāda 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 akṣaras,
especially at the right end of the line. With a view to re-editing the
Tillopādasya dohākoṣapañjikā sārārthapañjikā, 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. Current Reading B

2r1 /[+ + + + + + + +]dasya : /...tillopādasya
2r1 (ti)[+ +]/ : tillo.../
2v5 (iccha)[+ + + +]/ : icchate śāśva.../
3r3 i[+]/ : iti/
3v3 na [+ +]/ : na [ma]na/
4v1 °bhā(v)[· ·· + + + + + + +]/ : °bhāvāt anta.../
4v2 śa[···· + + + + + + + +]/ : śakyate.../
4v4 pavana[+ + + + + + + + +]/ : pavanaś ca.../
4v5 svasaṃve[+ + + + + + + + + + +]/ : svasaṃvedanam .../
5v2 (i)[+ + + +]/ : ity ādi sa.../
7r1 saalā[+]/ : saalācā/
7v1 ādhipaty(ā)[++]/ : ādhipatyādinā/
7v5 sar[·]ayā[+ + +]/ : sarvayāpakatvaṃ/
8r5 / [+]ti : / iti
8r5–v1 kha(s)[ · + + + / + +] : khasama bhaa/vai
9r3 vikal[· +]/ : vikalpa.../
9v1 śūnyatā[+ + + + + + + + + +]/ : śūnyatākaruṇābhinna.../
9v3 °tapovanasevāṃ [+ + +]/ : °tapovanasevāṃ mā [kuru]/
9v5 prāpya[+ + +]/ : prāpyate.../
10v1 °deva(tā)[+ + + + +]/ : °devatārādha.../
10v4 a(vi)[ ·· + + + + +]/ : avikalena.../
10v5 pun[· + + + + + +]/ : punaḥ pratipāda.../
11r1 i[·]i[+ + + + +]/ : iti.../
11r5 yogī | [+ + + + +]/ : yogī | na .../
11v3 (v)i[+ + + + + + + + + + +]/ : vinā ye gatvā.../
12v5 ca)[+ +]/ : caraṇa/
16v5 vikalpamāt[· + +]/ : vikalpamātra.../
17r1 tathā [+]/ : tathā co/
17r2 vikalpāgoca[+]/ : vikalpāgocare/
17r4 tatra [+]/ : tatra ma/

5
On the other hand, in a number of cases, Bagchi’s readings, integrations,
and emendations are questionable—

Fol. Current Reading B

3r1–2 saṃkalpābhiniveś[·]na [+ + + +]/ : saṃkalpābhiniveśena
ātmanaḥ [sahajā]tmanaḥ
3r3 paṇiā : paliā
3v1–2 na sa‹ṃ›sā[+ + + +]/ṇe : na sasa...ṇe
3v4–5 sahaja[+ +]/lpa abhi° : sahaja[svabhā]vābhi°
3v5 manasi tyājyarūpaḥ (sa) [+ + + +] : manasi [tyājyarūpo hi tāvān
iti]
4r1–2 [·](i)[+ + + + + + +]/tta : [ci]tta°
4r3–4 °jñā(ne)[+ + + + + + + + +]/ : °jñāne[na] samasukhe
samasukhe
4r4–5 vika[+ + + + + + +]/nām : vika[lpā]nām
4r5 a[+ + + + + + + +]/ : a[ddaa kahia]
4v2 upadeśarūpeṇa : uddeśa[na]rūpeṇa
4v2–3 śa[···· + + + + + + + +]/ tu : śakyate tu
4v4–5 pavana[+ + + + + + + + +]/ bhavati : pavanaś ca [līṇo] bhavati
4v5 svasaṃve[+ + + + + + + + + + +]/ : svasaṃvedanam
[tattvaphalaṃ na]
5v3 ihaiva : iha
8r5 maṇaha : maṇai
8v3 °jñā[+]/ bhagavān | : °jñā[naṃ bhagavatī]
bhagavān |
8v4–5 yojayi(t)[· +]/[+ + + + + + +]ta || : yojayi[tavyaṃ] | tathā
tathā
12v4–5 [+]rama virama : [pa]ramadhira ma
14v5–15r1 sakṛd abhyāsi[+ + + +]/dyā : sakṛd abhyāsi ... /dyā
17r3 bhāvanāyā anā bhogavāhitvam āha : 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 akṣaras
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
Tillopādasya dohākoṣapañjikā sārārthapañjikā has the following two
stanzas (Bagchi 1938: 63–64, vv. 12, 13):

6
 [6r]... dāve vā paribhāvanayāgantukamalāvṛtā na buddhātmā paribhāvayati
| evaṃ dvayarahita[samarasa]ḥ saiva nirmmalaṃ paramaṃ cittaṃ
svabhāvataḥ śūddhabodhirūpaṃ sarvabhāvagraharahitaṃ | addaacitta-
taruara{ha} gau tihuaṇa vitthāra | karuṇā phulia phaladhara [ṇau]
parata uāra || iti ukte sati paropakāraṃ sūcayati | yat advayacitta-yoge[na
dū]raṃ taruvara[ḥ] gajaḥ | kalpavṛkṣamiva sa ca jataḥ tribhuvane
vistara[tāṃ ...]myaramādṛśa ... [6v] idamātmā[na]midaṃ paraḥ | yena
kenacit viparibhāvitaṃ tena vi[kalpa]bandhanenātmāna[ḥ
sahajasvabhāvaḥ] viphalīkṛtaḥ | mukto ’pi svabhāva[ta]yā tadā na muktaḥ |
tasmāt svaparavibhāgaṃ [na kuru] te yāvat | tad āha— para appāṇa ma
bhanti karu saala ṇirantara vuddha | tihuaṇa ṇimmala paramapau
citta sahāvẽ suddha | iti | parañcātmānañca ekasvabhāvaṃ [mā
sahaja]rūpeṇa bhrāntiṃ kuru | kintarhi | sakalasattvadhātu-nirantarādāveva
svabhāvena yadā...

The same passage, albeit inverted, can be found also in his edition of
Advayavajra/Maitrīpā’s commentary on the Sarahapādasya Dohākoṣa
(Bagchi 1938: 146–47, vv. 106–107; see Shahidullah 1928: 164, vv. 108–
109):

idamātmā na idaṃ paraḥ yena kenacidviparibhāvitaṃ tena vinā

bandhanena ātmānaṃ viṭakitaṃ viphalīkṛtaṃ mukto ’pi svabhāvayātaṃ
tadā no muktaḥ tasmāt svaparavibhāgaṃ na kriyate iti yāvat | tad āha—
para appāṇa ma bhanti karu saala ṇirantara vuddha | pahu se
ṇimmala paramapau citta sahāvẽ suddha || iti | parañcātmadañca
ekasvabhāvaṃ na dvayarūpeṇa bhrāntiṃ kuru kintarhi sakalasattvadhātu-
nirantarādāveva svabhāvena śuddhaḥ tadādāve vā paribhāvanayānanta-
kamalāvṛtā na buddhātmānaṃ paribhāvayanti | evaṃ dvayarahitena
buddhaḥ saḥ nirmalaṃ paramacittaṃ svabhāvatorūpaṃ bodhicittaṃ
svabhāvarahitatayā— addaa citta-taruaraha gau tihuvaṇẽ vitthāra |
karuṇā phullīphala dharai ṇāu paratta ūāra || iti | ukte sati
paropakāraṃ sūcayati yadadvayaṃ cittaṃ yogināṃ taddharantu
bhavarājaḥ | kalpavṛkṣamiva sarvagatatribhuvanavistāraḥ |

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 Sarahapādasya Dohākoṣapañjikā
is based upon two other testimonia, namely the edition published by
Haraprasad Shastri in 1916 (his source A), and a fragmentary manuscript of
the Dohākoṣa 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/Maitrīpā the Tillopādasya dohākoṣapañjikā sārārthapañjikā
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. Sarahapādasya Dohākoṣapañjikā, fol. 99r–v

Further evidence of that can be found in the Tibetan translation of

Advayavajra/Maitrīpā’s Dohākoṣapañjikā, which has the two stanzas,
whereas the Tibetan translation of Tilopā’s Dohākoṣa has not.

8
9
 /† †† 1r-v

/ [+ + + + + tillopā]dasya dohāyāṃ kriyate sārārthapañjikā || 2r1

1 iha khalu mahāyogīśvaras ti[llopā]/do mahākaruṇāyamānaḥ sattvārthaṃ 2r2

svādhigatam arthaṃ pratipādayitukāma āha—

|| 1 ||
kandha [bhūa] / āattaṇa indī | 2r3
sahajasahā[v]eṃ saala vivandī ||

aihikaskandhādīnāṃ pāratrikaskandhādihetu[bhūtā]/nāṃ sahajena śodhanaṃ 2r4

prathamata āha | skandhety ādi | skandhāḥ pañca rūpa-vedanā-saṃjñā-
saṃskā[ra]-/vijñāna-lakṣaṇāḥ | bhūtāḥ pañca pṛthivy-āpa-tejo-vāyv-ākāśa- 2r5
lakṣaṇāḥ || āyatanendriyāṇi / cakṣuḥ-śrotra-ghrāṇa-jihvā-kāya-mano- 2v1
lakṣaṇāni | etāni sahajāni sahajasvabhāv[e]na badhya[nte + +] ||

2 / kiṃ sahajo bhāvasvabhāvo vā bhaved abhāvasvabhāvo vā | yadi 2v2

bhāvasvabhāvas tadā saṃsāra e/va | yadi abhāvasvabhāvaḥ tadā ucchedaḥ so 2v3
’pi naṣṭa eva ity āśaṅkāyām āha—

sahajeṃ bhā[vā]/bhāva ṇa pucchaha | 2v4

suṇṇakaruṇa tahi samarasa icchaha iti ||

sahaje bhāvābhāvau saṃsā[ra]/nirvāṇasvabhāvau na pṛcchata | yataḥ 2v5

śūnyatākaruṇe tatra sahaje samarase iccha [|| tathā coktaṃ]―

• 2r1 tillopādasya] conj. ex B • 2r3 bhūa] conj. ex com. supported by SDK 92

(kandha bhūa āattaṇa indī), and confirmed by Bagchi (1935: 139); Tib. khams
usually translates Skt dhātuḥ, ‘element’ (TSD s.v.), but in the Mahāvyutpatti it is
clearly synonymous with bhūtaḥ or mahābhūtaḥ, 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
 †††

[...] a commentary on Tilopā’s dohās is made.

The great lord of yoga Tilopā, feeling great compassion, desirous of 1

revealing the sense of being, the sense he had found for himself, spoke:

*
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 co-
emergent, they are bound with the[ir] co-emergent intrinsic being.

Is the co-emergent existent or non-existent in itself? If its intrinsic being 2

were existence, it would be saṃsāra; 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

saṃsāra or nirvāṇa. Whence voidness and compassion, there look for: in the
co-emergent, in the same flavour. And thus it is said:

11
 ‹yo›/’sau ānandarūpaḥ paramasukha‹kara›ḥ ‹so’pi› saṃkalpamātra iti | 3r1

tasmāt saṃkalpābhiniveś[e]na [+ + + +] / ātmanaḥ saṃsārabandhanaṃ mā 3r2

kuru iti |

3 kathaṃ tarhi saṃkalpābhiniviṣṭaṃ cittaṃ śodh[anīyam i]/ty āha— 3r3

māraha citta ṇivvāṇeṃ haṇiā |

tihuaṇasuṇṇaṇirañjaṇa pasiā i[ti]

/saṃkalpābhiniviṣṭaṃ cittaṃ nirvāṇena śūnyatālakṣaṇena hatvā māryatāṃ | 3r4

mārayitvā ca [tr]i[bhuva]/naśūnyanirañjanajñānaṃ praveśyatāṃ || ayam atra 3r5
samudāyārthaḥ | sarvaprapañcagocare [sahajajñāno]/cchedā {tu} pātadoṣa- 3v1
bhayāt | apratiṣṭhitarūpo ’pi sahaja iṣyate || tathā coktaṃ—

na saṃsā[re na nirvā]/ṇe ’sthitāya namo ’stu te iti || 3v2

4 amanasikārasvabhāvatattvadūṣakaṃ kañcit nirākartum ā[ha]—

/ || 2 || 3v3
amaṇasiāra ma dūsaha micche |
appāṇuvandha ma karahu re icche ity ādi |

na [mana]/si kriyata iti amanasikāro nirvikalpakaṃ sahajajñānaṃ taṃ mā 3v4

dūṣaya sahaja[vika]/lpābhiniveśena || tathā coktaṃ— 3v5

• 3r1 yo → saṃkalpamātra] conj. ex SDKP (Shahidullah 1928: 147 no. 60; Bagchi
1938: 108 no. 58), and Munidatta’s Caryāgītikoṣavṛtti (sPyod pa’i glu’i mdzod kyi
’grel pa, Ō. 3141, Tō. 2293) • 3r2 śodhanīyam] conj. : śodhayitavyam B • 3r3
pasiā] em. ex Skt prasṛtyāṃ (pra√sṛ) : praveśyatāṃ com. (pra√viś) : ’jug Tib. :
praviśya B (cf. Bagchi 1935: 141) : paṇiā cod. • 3r4 saṃkalpābhiniviṣṭaṃ] em. ex
B : saṅkalpābhiniṣṭiṃ cod. • 3v1 sahajajñānocchedāpātadoṣabhayāt] em. ex B :
°cchedāt upātadoṣabhayāt cod. • 3v2 kañcit] em. ex B : kaścit 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 sahajavikalpābhiniveśena]
conj. : sahajasvabhāvābhiniveśena B

12
 Even that ultimate bliss consisting of joy is just a conception.1

Therefore, he said not to bind oneself to saṃsāra 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 nirvāṇa, 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 co-
emergent is sought in all manifestations lest the co-emergent gnosis be
destroyed. And thus it is said:

Thou who abide neither in saṃsāra nor in nirvāṇa. Praise unto Thee!2

To reject any discredit on the intrinsic reality of non-mentation, he spoke: 4

*
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:

1
The quotation corresponds to the second quarter of the verse, yāvān kaścid
vikalpaḥ prabhavati manasi tyājyarūpaḥ sa sarvaḥ | yo ’sāv ānandarūpaḥ
hṛdayasukhakaraḥ so ’pi saṃkalpamātraḥ || yad vā vairāgyahetos tad api yad
ubhayan tad dhavasyāgrahetuḥ | nirvāṇaṃ nānyad asti kvacid api viṣaye
nirvikalpātmabhāvāt (Bagchi 1935: 142–43). It occurs in Advayavajra/Maitrīpā’s
Sarahapādasya Dohākoṣapañjikā. On the basis of Munidatta’s commentary on
caryās 8 and 13 (Śāstrī and Bagchi 1956: 27, 45), the quotation would be from the
Apratiṣṭhānaprakāśa; Dasgupta (1946: 120) ascribed it to Nāgārjunapāda without
any positive evidence; in point of fact a short text by Advayavajra/Maitrīpā 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
Nāgārjuna’s Paramārthastava 7b (Tucci 1932: 324).

13
 yāvān kaścid vikalpaḥ prabhavati manasi tyājyarūpaṃ sa [sarva iti ||]

/ jñānena cittaṃ viśodhya | nirvikalpakasahajajñāne cittaṃ sthirīkriyatām iti | 4r1

[·]i[+ + + + + +

5 ci]/ttapraveśanopāyam āha— 4r2

citta khasama jahi samasuha paiṭhai |

ĩ[dī visaa tahi matta] / ṇa dīsai iti | 4r3

cittam āsaṅgalakṣaṇaṃ | khasamena śūnyatājñāne[na + + + + + + + +] /

samasukhe praviśati | tat kṣaṇe ca indriyair viṣayā na dṛśyante | 4r4

6 vika[lpacitta + + + +]/nām upasaṃhāram āha— 4r5

āirahia ehu antarahia |

varagurupāa a[ddaa kahia ity ādi]

/ śāśvatāntābhāvāt ādirahitam etat samasukhaṃ | ucchedāntābhāv[āt 4v1

antarahitaṃ] | [gurupā]/denādvayaṃ kathitam upadeśarūpeṇa na tu vācā 4v2
kathayituṃ śa[kyate] |

7 [+ + + + + + āha]—

/ tu
marai jahi pavaṇa tahi līṇo hoi ṇirāsa | 4v3
saa[saṃveaṇa tatta phalu] / sa kahijjai kīsa iti | 4v4

yat tu vikalpacittaṃ mriyate pavana[ś ca + + + + + + līno] / bhavati | tat 4v5

svasaṃvedyalakṣaṇaṃ tattvaṃ kasmai kathyate kena |

• 4r2 paiṭhai] em. ex AHK : paiṭṭhai cod. • ĩdī visaa tahi matta] conj. ex B (indīa-
visaa...) 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 iṃdiya AHK •
4r5 antarahia] em. ex B : antarahiā cod. • addaa kahia] conj. ex B supported by
com. and Tib. (gnyis med bstan) • 4v1 ucchedāntābhāvāt antarahita] conj. ex B •
4v2 śakyate] conj. ex B • 4v3 saasaṃveaṇa 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. • pavanaś ca] conj. ex B • 4v5 svasaṃvedyalakṣaṇaṃ] em. : °lahaṇaṃ
cod.

14
 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 pseudo-
Apratiṣṭhānaprakāśa.
2
Tib.does not translate Ap. ṇirāsa. As to this word, Tagare points at Skt nirāśa =
nirasta (HGA: 396), the former meaning ‘hopeless’ and the latter ‘shot off’, but
the Tibetan text of KDK 23 (...takkhaṇe visaā honti ṇirāsa) reads Ap. ṇirāsa as
Skt nirāśa (...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 + + +] / sādharaṇam ity āha— 5r1

vaḍha-aṇṇaloa agoara tatta – paṇḍialoa agamma |

jo gurupā[a] / ity ādi || 5r2

mūrkhajanāgocaraṃ tattvaṃ bāhuśāstrābhiniviṣṭapaṇḍitalokasya cāgamyaṃ

| yaḥ / puṇyavān gurupādaprasannaḥ | tasya tattvaṃ gamyaṃ jñātuṃ śākyaṃ| 5r3

9 tad eva vyaktīkartum āha—

/ saasaṃveaṇa tatta phalu tīlopāa bhaṇanti | ity ādi || 5r4

svasaṃvedanaṃ phalaṃ tattvaṃ | ye ma/nogocaraprāptāḥ padārthās te 5r5

paramārtho na bhavantīti tillopādā bhaṇanti | yat svayam/bhūyamānaṃ 5v1
nirvikalpakaṃ mahāsukhaṃ tad eva tattvaṃ nānyavikalpaviṣayābhāvā iti
saṃkṣepārthaḥ |

10 [vika]/lpanāśanopāyam āha— 5v2

sahajeṃ cīa visohahu caṅgaṃ |

iha jammahi siddhi i[ty ādi] ||

• 5r1 aṇṇa] em. ex HGA: 346 : aṇaṃ cod. • 5r2 ity ādi] 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 ādi] 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 Caryāgītikoṣa
40―saasaṃveaṇa tantaphala tilopāe bhaṇanti | jo maṇagoara goiyā 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 Sarahapā’s name instead of that of
Tilopā: saasaṃviṭhā tattaphalu sarahapāa bhaṇanti | jo maṇagoara pāṭhiai so
paramattha ṇa honti’. Actually, more than paiṭṭhai/paiṭhai (pra√viś), both com.
(prāptāḥ) and Tib. (gyur pa) would be better consistent with pāiai (pra√āp) • 5r5
paramārtho] cod. : paramārthā B • 5v2 ity ādi] 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
 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. Tilopā 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: 10

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
(1935: 146) has reconstructed the verse thus: ‘Can the mind remain inaccessible to
him who is blessed by the Guru?’ In the Mahāvyutpatti four possible kinds of
individuals (gang zag bzhi : catvāraḥ puḍgalāḥ, MVy 2968) are listed according to
their development: (1) from darkness to darkness (mun khrod nas mun khrod bar
’gro ba : tamas tamaḥ parāyaṇaḥ, MVy 2969), the fool; (2) from darkness to light
(mun khrod nas snang bar ’gro ba : tamo jyotiṣ parāyaṇaḥ, MVy 2970), the
common person; (3) from light to darkness (snang ba nas mun du khrod ’gro ba :
jyotis tamaḥ parāyaṇaḥ, MVy 2971), the scholar; (4) from light to light (snang ba
nas snang bar ’gro ba : jyotir jyotiṣ parāyaṇaḥ, 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
 saha]/jena cittaṃ vikalpajñānaṃ śodhyatāṃ caṅgaṃ atiśayena tadā ihaiva 5v3
janmani siddhayo hi [lo]/kāḥ śāntikādayo bhavanti | mokṣaṃ ca prāpsyasi 5v4
anena śarīreṇa |

11 cittaśodhanapha/laṃ | punar apy āha— 5v5

|| 9 ||
jahi jāi citta tahi muṇahu acitta
samarasaṃ ity ādi ||

saha[ja] /

††† 6r-v

/dā buddho bhavatīti bhāvaḥ | 7r1

12 tadā jagadarthaḥ katham ity āha—

sacala ṇicala jo saalā[cā]/ ra | 7r2

suṇṇa ṇirañjaṇa ma karu viāra iti |

sacalaṃ sattvalokaḥ niścalaṃ bhājanaloka[ḥ] / | yaḥ sakalasya lokasyācāro 7r3

vyavahāras tam āśrityāvicāritaikaramaṇīyatvena jaga/darthaḥ pravartata iti 7r4
bhāvaḥ | śūnyaṃ sakalavikalparahitaṃ nirañjanaṃ savāsanakleśajāla/
kalaṅkavikalaṃ tattvajñānaṃ | tatra vicāro mā kriyatāṃ | yathā vikalpako ’pi 7r5
cintāmaṇir yathā śa[kyaṃ] / jagadarthaṃ karoti | tathā vikalpakam api 7v1
jñānaṃ praṇidhānavedhāt sattvānāṃ puṇyādhipatyā[dinā]/nābhāgena
jagadarthaṃ karotīti samudāyārthaḥ | 7v2

• 5v2–3 ity ādi sahajena] conj. ex B • 5v3 ihaiva] iha B • 5v4 mokṣaṃ] em. :
mokṣaś cod. • 5v5 muṇahu] cod. ex Ap. muṇa (Skt √man) supported by Tib. (ltos) :
suṇahu B • ity ādi] cod. : ṇimmala bhāvābhāvarahia suppl. B; Bagchi’s restoration
does not stand, because it is based ‘on the strength of the commentary—evaṃ
dvayarahitasamarasaḥ saiva nirmalaṃ cittaṃ svabhāvataḥ śuddhabodhirūpaṃ’
(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 puṇyādhipatyādinā nābhāgena] conj. ex B

18
 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: 12

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
Lokāḥ = aloka, BHS s.v.

19
13 ātmātmīyagrahe dūṣaṇam āha—

/ || 12 || 7v3
ehuse appā ehu jagu
jo paribhāvai ‹kovi› ity ādi ||

eṣa ātmā etaj / jagad iti | yaḥ ko ’pi paribhāvayati | nirmalacittasvabhāvatāṃ 7v4
kathaṃ so ’pi budhyati / | ātmātmīyagrahāveśāt na tattvaṃ budhyatīty arthaḥ| 7v5

14 tattvabhāvakasya yoginaḥ sar[v]ayā[pakatvaṃ / ā]ha— 8r1

|| 13 ||
hau jagu hau buddha ha[u] ṇirañjaṇa ity ādi ||

/aham eva jagad aham e[va buddho] ’ham eva nirañjanaṃ | amanasikāraś 8r2
cāham eva | bhavaḥ saṃsāras tasya bhañjano [bhañja]/kaḥ ity evaṃ 8r3
tattvābhinnamānaso yogī tattvam ayaṃ jagad iti aharniśaṃ bhā[vayati]—

[madbhavaṃ] hi jagat sarvaṃ madbhavaṃ bhuvanatrayaṃ |

mayā vyāptam idaṃ sarvaṃ nānyamayaṃ dṛśyate jagat ||

/ [e]vaṃmatvā tu vai yogī yo ’bhyaset susamāhitaḥ | 8r4

sa sidhyati na saṃdeho mandapuṇyo ’[p]i [mānava i]/ti | 8r5

15 bhagavadbhagavatībhāvanā ca tattvena śodhanīyā ity āha—

maṇaha bha[av ] khas[ama bhaa/vai] ity ādi || 8v1

• 7v3 kovi] suppl. ex com. (ko ’pi) supported by SDK 105 (cf. com. p. 140;
Shahidullah 1928: 164 no. 107): ehu so appā ehu paru jo paribhāvai kovi • ity ādi]
cod. : ṇimmala cittasahāva 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
sarvayāpakatvaṃ āha] conj. ex B • 8r1 jagu] em. ex B : jaga cod. • ṇirañjaṇa] em.
: ṇīrañjaṇa cod. • ity ādi] cod. : hau amaṇasiāra 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 → dṛśyate jagat] om. i.t., add. 8r sup. mg., 8r inf. mg. • 8r4
susamāhitaḥ] em. : sumāhitaḥ cod. • 8r5 bhagavad] em. : bhagavato cod. •
bhaav ] conj. m.c. : bhaavā B : bha[···]o cod. • 8r5–v1 khasama bhaavai] conj. ex
com. and Tib. (nam mkha’ rje btsun ma) • 8v1 ity ādi] cod. : divāratti sahaje rāhiai
suppl. B ex Tib. (nyin mtshan du ni gar byed lhan cig skyes la rol)

20
 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 saṃsāra; 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 15
to reality:

The intellect is the Lord, like space is the Lady,... and so forth.4

1
Bagchi (1935: 154): ‘Can he understand the nature of the pure citta?’.
2
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’; cf.
Dasgupta 1950: 112.

21
 mano bodhicittaṃ bhagavān khasamaṃ tadvyāpakaṃ mahāsukhaṃ
bhagavatī || tathā ca [hevajra]/rājatantre— 8v2

śukrākāro bhaved bhagavān tatsukhaṃ kāminī smṛtam iti |

athavā – [c]i[tta / ka]ruṇā bhagavān | khasamaśūnyatā – sā bhagavatī | 8v3

śūnyatākaruṇābhinnajñā[naṃ] / bhagavān | bhagavatī ca nānyā ity evaṃ – 8v4
aharniśaṃ | sahajena cittaṃ yojayit[avyaṃ / + + + + + + +]ta || tathā coktaṃ 8v5
sampuṭe—

nadīśrotaḥpravāhena dīpajyotiḥprabandhava[t | 9r1

satataṃ] / tattvayogena sthātavyaṃ cāharniśam iti |

16 janmamaraṇavikalpaś ca yoginā na kartavya i[ty ā/ha]— 9r2

jammamaraṇa mā karahu re bhantī ity ādi |

janma utpādaḥ maraṇaṃ vinā[śa / a]yam api vikalpamātram eva na tatra 9r3
bhrāntiḥ kartavyāḥ || tathā coktaṃ—

mṛtyur nāma vikal[po ’yaṃ] /nīyate khecarīpadam iti || 9r4

• 8v1–2 hevajrarājatantre] conj. : śrīherukarājatantre B • 8v3–4 °jñānaṃ

bhagavān] conj. : °jñānaṃ bhagavatī bhagavān B • 8v4–5 yojayitavyaṃ + + + + +
+ + ta || tathā] yojayitavyaṃ tathā B • 9r2 bhantī] cod. m.c. : bhanti B • ity ādi]
cod. : ṇiacitta tahĩ ṇirantara honti suppl. B ex com. and Tib. (gnyug ma’i yid la
rgyun du gnas par gyis) • 9r3–4 vikalpo ’yaṃ] suppl. ex MU ASKU 54a: mṛtyur
nāma vikalpo ’yaṃ nīyate khecarīpadam; cf. CST 51.11b: mṛtyur nāma vikalpasya
nīyate khecarīpade

22
 The intellect, as seminal essence of awakening, is the Lord; like space, as its
inherent great bliss, is the Lady. And thus in the Hevajrarājatantra:

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: 16

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.
2
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 Saṃpuṭatantra, or Saṃpuṭodbhava-
sarvatantranidānamahākalparāja in Sanskrit manuscripts, and Saṃpuṭa- or
Saṃpūṭi-nāma-mahātantra in the Tibetan translation of the first ten chapters (Ō.
26, Tō. 381), and Saṃpuṭaṭikā-nāma-mahātantrarāja for the semi-independent
eleventh chapter (Ō. 27, Tō. 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
Padmaśrīmitra’s Maṇḍalopāyikā, Antasthitikarmoddeśa 54a; cf. Tanemura 2012:
116. On this author and the ritual manuals in use among Buddhist Tantric
practitioners, see Sanderson 2009: 126.

23
 punar uktaṃ—

praṇidhānavedhasāmarthyāt sattvānāṃ puṇya[+ +] / |

utpādas tattvarūpeṇa nānyarūpeṇa vidyata iti | 9r5

tasmād ātmīyaṃ cittaṃ nirantare sthi[taṃ + +]/tā na vidyate antaraṃ 9v1

vyavāyo ’sminn iti nirantaraṃ | śūnyatā[karuṇābhinna + + + + + /
aha]rniśaṃ sthātavyam iti bhāvaḥ | 9v2

17 tattvabhāvakasya yogino hitārtha‹ṃ› tapova[nasevājala/snāna]m āha— 9v3

tittha tapovaṇa ma karahu sevā ity ādi |

bāhyatīrthatapovanasevāṃ [mā kuru | / jala]snānena bāhyarūpeṇa mokṣaṃ 9v4

na prāpsyati | ayam atra samudāyārthaḥ mahāyā[na/m eva] tīrthaṃ | 9v5
tadudbhavajñānadhārayā sakalavikalpamalaṃ prakṣālya mokṣaṃ prāpya[te
bāhya]/tīrthādijalasnāneneti | 10r1

18 tattvabhāvakena yoginā laukikadevatārcanaṃ na kartavyaṃ iti

[pratipā]/dayati— 10r2

vamhā vihṇu mahesura devā ity ādi |

brahmā viṣṇuḥ maheśvaraś ca trayo [devā bo]/dhisattvena sarvathā na 10r3

namaskartavyāḥ | adhamamārge vyavasthitatvāt || tathā coktaṃ [aṣṭasā]/
hasrikāyāṃ prajñāpāramitāyāṃ— 10r4

nānyebhyo devebhyaḥ puṣpaṃ vā dhūpaṃ dīpaṃ dātavyaṃ [manyate

na]/ cānyān devān apāśrayata iti | 10r5

• 9r4 praṇidhāna] em. : °dhānā cod. • 9v1 śūnyatākaruṇābhinna] conj. ex B • 9v3

tapovaṇa] em. ex B : °vana cod. • ity ādi] cod. : dehasucihi ṇa sānti pāvā suppl. B
ex com. and Tib. • 9v4 mā kuru | jalasnānena] conj. ex B • prakṣālya] em. :
prakhyālya cod. • prāpyate bāhya°] conj. ex B • 10r1 na kartavyaṃ] conj. :
namaskarttavyo cod. • 10r2 devā] em. ex B : deva cod. • ity ādi] cod. : vohisattva
ma karahu sevā suppl. B ex com. and Tib. (byang chub yod bzhin gsum la bkur mi
bya) • 10r5 tittha ma jāvahu] conj. ex Tib. (’bab stegs ma ’gro zhig) : tittha ṇa jāvā
B

24
 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 Mahāyāna: 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 18

effecting reality:

The gods Brahmā, Viṣṇu, and Maheśvara,... and so forth.3

Brahmā, Viṣṇu, and Maheśvara, 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 Aṣṭasāhasrikāprajñāpāramitā:

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.
2
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. Aṣṭasāhasrikāprajñāpāramitā XVII 161.15: na cānyān devān namaskaroti, na
cānyebhyo devebhyaḥ puṣpaṃ vā dhūpaṃ vā gandhaṃ vā mālyaṃ vā vilepanaṃ
vā cūrṇaṃ vā vastraṃ vā chatraṃ vā dhvajaṃ vā ghaṇṭāṃ vā patākāṃ vā dīpaṃ
vā dātavyaṃ manyate na cānyaṃ devaṃ vyapāśrayate.

25
19 tad evāha—

deva ma pūjahu ti[ttha] ma jā[vahu] ity ādi |

[+ + +] / prastarādidevapūjā na kartavyāḥ | bāhyatīrthagamanañ ca na 10v1

kartavyaṃ | bāhyadevatā[rādhanena ti]/rthasnānenādhimokṣaṃ na prāpyate | 10v2

20 buddha ārāhahu avikalacitteṃ ity ādi |

[a]/dvayajñānāṃ | prajñāpāramitā ca so ’bhidhīyate || tathā coktaṃ 10v3

dignāgapādaiḥ—

[prajñāpārami]/tā jñānam advayaṃ sā tathāgata iti | 10v4

ārādhyatāṃ sevyatāṃ avi[kalena dṛḍhena] / cittena | bhavasaṃsāre nirvāṇe 10v5

ucchede ca sthitir mā kuru |

21 tad eva pun[aḥ pratipādayati]—

/ || || 11r1
paggopāasamāhi laggahu jahi |
tahi diḍha kara anuttara siddhai i[t]i |

[prajñopāyasa]/mādhiḥ śūnyatākaruṇādvayasamādhiḥ | tatra lagno bhava 11r2

yadi tatra [cittaṃ dṛḍhaṃ kriya]/te tadānuttaraṃ buddhajñānaṃ sidhyati 11r3
nātra saṃdehaḥ |

• 10r5 ity ādi] cod. : devapūjahi ṇa mokkha pāvā suppl. B ex Tib. (lha rnams
mchod kyang thar pa thob mi ’gyur) • 10v1–2 bāhyadevatārādhanena
tīrthasnānenādhimokṣaṃ] conj. ex B • 10v2 ity ādi] cod. : bhavaṇivvāṇe ma karahu
re thitteṃ suppl. B ex com. and Tib. (srid dang mya ngan ’das la gnas par ma byed
cig) • 10v5 avikalena dṛḍhena] conj. ex B • punaḥ pratipādayati] conj. ex B • 11r1
jahi | tahi] em. m.c. supported by B : | jahi tahi cod. • 11r2–3 cittaṃ dṛḍhaṃ
kriyate] conj. ex B

26
 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 Prajñāpāramitā. And thus it is

said by Diṅnāga:

Prajñāpāramitā 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 saṃsāra (existence) nor in nirvāṇa (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.

1
Bagchi (1935: 160): ‘You shall not attain salvation through devotion to gods’.
2
Bagchi (ibid.): ‘Do not stay in the [world of] being and in the [world of]
annihilation’.
3
Diṅnāga’s Prajñāpāramitāpiṇḍārtha 1a (Tucci 1947: 56–59). This famous
epitome of the Aṣṭasāhasrikāprajñāpāramitā is also quoted in Haribhadra’s
Abhisamayālaṃkārāloka (Vaidya 1960: 263–66).

27
22 tattvaparijñāne[na + + + āha]―

/ jima visa bhakkhai visahi paluttā ity ādi | 11r4

yathā viṣaṃ bhakṣayati vi[ṣatattvajñas tasya] / viṣeṇa maraṇaṃ na bhavati | 11r5

tathā bhavaṃ saṃsārasukhaṃ viṣayādikaṃ bhuṃkte yogī[na tu tasya
yo]/gino viṣayena saṃsārabandhanaṃ na bhavati || tathā coktaṃ hevajre— 11v1

yenaiva viṣa[khaṇḍena mriyante sarvajantavaḥ] / |

tenaiva viṣatattvajño viṣeṇa sphoṭayed viṣaṃ || 11v2

yena yena hi badhya[nte jantavo raudrakarmaṇā] |

[so]/pāyena tu tenaiva mucyante bhavabandhanād iti || 11v3

23 karmamudrāṃ vi[nā ye gatvā + + + pratipāda]/yitum āha— 11v4

|| 18 ||
kammamudda ma dūsaha joi ity ādi |

[+ + + + + + + + + + ca]/tvāraḥ kṣaṇāḥ | catvāraś cānandās tayaiva 11v5

parijñāyante || tathā coktaṃ hevajre—

[ekārākṛti yad divyaṃ] / mādhye vaṃkārabhūṣitaṃ | 12r1

ālayaḥ sarvasaukhyānāṃ buddharatnakaraṇḍakaṃ ||

ānandās tatra jāyante kṣa[ṇa]/bhedena bheditāḥ | 12r2

kṣaṇajñānāt sukhaṃ jñānām evaṃkāre pratiṣṭhitaṃ ||

• 11r4 visahi] em. ex B : visaha cod. • ity ādi] cod. : tima bhava bhuñjai bhavahi
ṇa juttā suppl. B ex com. and Tib. (de ltar srid pa zos kyang rnal ’byor pa || ’dod
yon gyis ni ’ching bar mi ’gyur ro) • viṣatattvajñas tasya] conj. ex B • 11r5 yogīna
tu tasya yogino] conj. ex B • 11v3–4 vinā ye gatvā + + + pratipādayitum] conj. ex
B • 11v4 ity ādi] cod. : khaṇa āṇanda bheu jāṇijjai suppl. B ex com. and Tib. (skad
cig dga’ ba de yi bye brag shes par gyis) • 12r2 evaṃkāre] evaṃkā 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 saṃsāra (objects of senses, etc.), but no saṃsāric
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 spoke: 23

*
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 VAṂ 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 EVAṂ.

1
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 (paramā[nanda]ñcānayor
madhye) is hardly sound, especially if we take account of the next verse (TDKP
24) where the perfect joy (paramānanda) and the joy of cessation (viramānanda)
are mentioned.

29
 vicitraṃ ca vipākaṃ ca vi[ma]/rdaṃ ca vilakṣaṇaṃ | 12r3
catuḥkṣaṇaṃ samāgamya evaṃ jānanti yoginaḥ ||

vicitraṃ vividhaṃ [khyā]/taṃ āliṅganacumbanādikaṃ | 12r4

vipākaṃ tadviparyāsaṃ sukhaṃ jñānasya bhuñjanaṃ ||

vimarda[m ā]/locanaṃ proktaṃ sukhaṃ bhuktaṃ mayeti ca | 12r5

vilakṣaṇaṃ tribhyo ’nyad rāgārāgavivarjitaṃ ||

[vici]/tre prathamānandaḥ paramānando vipākake | 12v1

viramānando vimarde ca sahajānando vilakṣa[ṇe] / ity ādi | 12v2

kṣaṇabheda ānandabhedaś ca kathaṃ parijñāyate karmamudrāṃ vinā | 12v3

tasmā[d karma]/mudrā na dūṣayitavyā | mayaiva lakṣyalakṣaṇahīnaṃ 12v4
tattvaṃ parijñāyate | parama[v]i/ramayor madhye lakṣyaṃ vīkṣya dṛḍhīkuru
iti vacanāt |

24 tad eva pratipādayati—

lehu re [pa]/rama virama viārī | 12v5

ṇiuṇe varagurucaraṇa ārāhī iti ||

nipuṇena varaguruca[raṇa] /

††† 13

[madanaṃ] / pāyayet tāsyāṃ svayaṃ caiva pibed vratī | 14r1

paścād anurāgayen mudrāṃ svaparārthaprasiddhaye ||

kakkole vol[a]/kaṃ kṣiptvā kunduruṃ kurute vratī | 14r2

tasmin yogasamudbhūtaṃ karpūraṃ sahajaṃ smṛtam iti ||

• 12r5 ’nyad] ’nyata cod. • rāgārāga°] rāśārāga° cod. • 12v1 paramānando]

prathamānando cod. • 12v3–4 paramaviramayor] conj. : paramānandañcānayor B
• 12v5 ṇiuṇ ] em. m.c. supported by B : ṇiuṇeṃ cod. • caraṇa] conj. ex B • 14r1
tāsyāṃ] em. ex Snellgrove 1959: 66 : tāsāṃ cod.

30
 Variety, ripe, consummation, and blank:
Once met these four moments, the yogins know the sound EVAṂ.

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.
2
Hevajratantra II.iv.37–38. In the intentional language (sandhyābhāṣā or
sandhābhāṣā) 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 (śūkra).

31
25 tad eva punaḥ / sphuṭayati— 14r3

khaṇa āṇanda bheu jo jāṇai |

so iha jammahi joi bhaṇijjai iti |

kṣaṇānā/m ānandānāṃ ca bhedaṃ yo jānāti | sa eva iha janmani yogīti 14r4

bhaṇyate tattvopāyaparijñānāt |

26 tattva/sya svarūpam āha— 14r5

|| 21 ||
guṇadosarahia ehu paramattha |
saasaṃveaṇa kevi ṇattha iti |

guṇa/doṣaiḥ rahita eṣa paramārthaḥ | svasaṃvedana kenāpi nārthaḥ 14v1

prayojanaṃ | na hi guṇās tatrāropayitavyāḥ |/ doṣās tasmād apanetavyāḥ | 14v2
tathā coktaṃ—

nāpaneyam ataḥ kiñcit prakṣeptavyaṃ na kiñcana |

draṣṭa/vyaṃ bhūtato bhūtaṃ bhūtadarśī vimucyata iti | 14v3

27 abhyāse dṛḍhatām āha—

cittācitta vivajjahu ṇitta |

sa/hajasarūeṃ karahu re thitta iti | 14v4

cittācittaṃ nityaṃ parityajya devatāmūrticetasā |

dinam e[ka]/m avicchinnaṃ bhāvayitvā parīkṣaya || 14v5

nānyopāyo ’sti saṃsāre svaparārthaprasiddhaye |

sakṛd abhyāsi[tā vi]/dyā ‹sadyaḥ› pratyayakāriṇī iti | 15r1

• 14r4 jānāti] em. : jāti cod. • °parijñānāt] em. : °parijñāt cod. • 14r5 saasaṃveaṇa
cod. : saasaṃveaṇ B • 14v1 rahita] em. : rahihita cod. • 14v2 kiñcana] em. :
kiñcin cod. • 14v3 cittācitta] em. : cintācitta cod. • 14v4 cittācittaṃ] em. :
cintācittaṃ cod. • 14v5 parīkṣaya] em. : parīkṣatha cod. • 15r1 sadyaḥ] 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: 27

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 saṃsāra to accomplish your and others’s goal.

Once at hand, the ritual consort promptly brings about the occasion.2

1
Caturmudrānvaya in Maitrīpā/Advayavajra’s Advayavajrasaṃgraha (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
Ratnagotravibhāgavyākhyā (76.1–2), in the Abhisamayālaṃkāra (32.15–16), at
the end of the Pratītyasamutpādahṛdayakārikā (no. 7, p. 29), and in Munidatta’s
commentary to the Caryāgītikośa (9) as from the Mādhyamakaśāstra.
2
Hevajratantra II.ii.9–10; cf. Snellgrove 1959: 90.

33
28 tattvasya gamanāgamanarahitatām āha—

|| ||
āvai jāi kahavi ṇa ṇai |
/ guru uvaeseṃ hiahi samāi iti | 15r2

tattvaṃ na kutaścit āyāti | na kutracit yāti | na ka/sminn api sthāne tiṣṭhati | 15r3
tathā coktaṃ aṣṭasāhasrikāyāṃ—

na hi kulaputra tathātā āgacchati ‹vā› / gacchati vā | acalitā tathātā | 15r4

evam eva kulaputra tathāgatasyāgamanam vā gamanam vā na pra[jñā]/ 15r5
yata ity ādi vistaraḥ |

evaṃbhūtam api tattvaṃ gurūpadeśena hṛdaye saṃyāti ||

29 tattvasya varṇāva[rna]/rahitatām āha— 15v1

vaṇṇa vivajjai ākiivihuṇṇā |

savvā āre so saṃpuṇṇā iti ||

varṇi[+ + ā]/ dinā varjitaḥ | uktaṃ ca paramārthastotre— 15v2

na rakto haritamāñjiṣṭho varṇaste nopalabhyate |

/ na pītaḥ kṛṣṇaḥ śuklo vā avarṇāya namo ’stu te iti | 15v3

ākṛtyā ca bhujamukhādinā vih[īna]/ ḥ | uktaṃ ca— 15v4

na mahān nāpi hrasvo ’pi na dīrghaḥ parimaṇḍalaḥ |

apramāṇagatiṃ prāpyāpra[mā]/ ṇāya namo ’stu te iti || 15v5

tathāpi sa sarvair ākāraiḥ sampūrṇaḥ sarvākāravaropetā śūnyatā[+ +] / matā 16r1

iti vacanāt ||

• 15r3 kasminn] em. : kaścid cod. • aṣṭasāhasrikāyāṃ] em. : aṣṭasāhasriyāṃyāṃ

cod. • 15r3–4 tathātā] em. : tathatā cod. • 15r5 saṃyāti] em. : saṃmāti cod. • 16r1
lahu] conj. ex com. : lahu citte B

34
 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 Aṣṭasāhasrikā:

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: 29

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 Paramārthastotra:

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.

1
Aṣṭasāhasrikāprajñāpāramitā, XXXI 253.2–5.
2
Nāgārjuna’s Paramārthastotra, or Paramārthastava 5; Tucci 1932: 323.
3
Nāgārjuna’s Paramārthastotra 6; Tucci 1932: 325.

35
30 idānīṃ tadvipakṣakṣaye yatnaḥ karaṇīya ity āha―

|| ||
e maṇa mārahu l[ahu] / ṇimmūla ity ādi | 16r2

etan manaḥ vikalpabhūtaṃ saṃsārakāraṇaṃ laghu śīghraṃ māraya | kathaṃ

bhū[taṃ] / ity āha | aśeṣacintāyā avidyāyāś ca mūlaṃ pradhānaṃ kāraṇaṃ || 16r3
tathā coktaṃ—

na vikalp[a + / + + ·]i[···]aṃ [······ + ·]idyate | 16r4

tenāpetavikalpa[+ + ·]ai [+ + ·]i[··]tir iti ||

31 [·· + / + + + + + + + + + +] 16r5

[tahi cau]m[u]d[d]a ity ādi |

etaiś catuḥ kāyair nirm[āṇadharmasambhogama/hāsukhakāyaiḥ + + + + 16v1

catur mudrāḥ] ka[r]madha[r]majñānamahāmudrāḥ prāpyant[e] yo[ginā+ + /
+·····]u[··] bhavati | 16v2

viṣayāṇāṃ śuddhabhāvatvāt sva[saṃvedy]aṃ [pa]raṃ sukhaṃ ||

[rūpaviṣayād]i / ye ’py anye pratibhāsante hi yoginaḥ | 16v3

sarve te śuddhabhāvā hi yasmād buddhamayaṃ ja[gad || i]/ ti | 16v4

32 tillopāda ātmano ’nubhavaṃ bhaṇati—

|| 25 ||
hauṃ suṇṇa jagu suṇṇa tihua[ṇa] / suṇṇa ity ādi | 16v5

• 16r5 tahi caumudda] conj. : tahĩ mahāmudda B, which is not consistent with
com. (etaiś catuḥ kāyair) nor with Tib. (’di ru sku bzhi phyag rgya bzhi) • ity ādi]
cod. : tihuaṇ ṇimmala suppl. B ex com. and Tib. (khams gsum ma lus de tshe dag)
• 16v1 nirmāṇadharmasambhogamahāsukha] suppl. ex TCUP II • catur mudrāḥ]
conj. • 16v5 ity ādi] cod. : ṇimmala sahaje ṇa pāpa 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
 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

saṃsāra: 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, nirmāṇa–, dharma–, sambhoga–, and mahāsukhakāya,

[...] the four seals, karma–, dharma–, jñāna–, and mahāmudrā 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

Tilopā puts into words the experience of the self: 32

*
I am void, this world void, void the three realms,... and so forth.3

1
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’.

37
 aham api śūnyaṃ vikalpamātratvāt | jagad api śūnyaṃ vikalpamāt[ratvāt] /
tribhuvanam api śūnyaṃ nirmalamalarahite sahaje mahāsukhaṃ | na pāpaṃ 17r1
na puṇyaṃ sambhavati | tathā [co]/ktaṃ— 17r2

anāvile mahājñāne jyotīrūpe prabhāsvare |

pāpapuṇyakathā kutra vikalpāgoca[re] / śubhe | 17r3

33 bhāvanāyā anā yogavāhitvam āha—

jahi icchai tahi jāu maṇa etthu ṇa kijja/i bhanti | 17r4

adha ughāḍyi āloaṇeṃ jjhāṇeṃ hoi re thitti iti ||

yatra icchati tatra [ma]/no yātu | atra bhrāntir mā kriyatāṃ | 17r5

manogamanamārgam āha || adhaḥ sthitaṃ nirmāṇacakrāt u[dbhūtaṃ] /
avadhūtīmārgaṃ udghāṭya muktikṛtya | ālokena caṇḍāgnijñānolkayā 17v1
dhyānena mahāsukhasya / sthitir bhavati | ayam atra saṃkṣepārthaḥ | 17v2
caṇḍālīyogabhāvanayā mahāsukhacakre citta[sthi]/rīkaraṇaṃ hi 17v3
sahajasphuṭīkaraṇaṃ kāraṇam iti ||

śrīmahāyogīśvaratillopā[da]/sya dohākoṣapañjikā sārārthapañjikā nāma 17v4

samāptā ||

• 16v5 • vikalpamātratvāt] em. : vikalpamācaratvāt cod. • vikalpamātratvāt] conj.

ex B • 17r1–2 coktaṃ] conj. ex B • 17r2 vikalpāgocare] conj. ex B • 17r3
yogavāhitvam] conj. : bhogavāhitvam cod. : bhāvanāyā → āha] om. B • 17r4
ughāḍyi] em. ex B : ughāḍhi cod. • 17v1 muktikṛtya] em. : muktīkṛtya cod. •
mahāsukhasya] em. : mahāsukhastha cod.

38
 I am void as [self is] just a notion; even this world is void as just a notion; 32
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:

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: 33

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 nirmāṇacakra: once opened, cleared up, the
mahāsukhacakra is reached by vision―by the meditation Blazing Torch of
Gnosis. To sum up, stabilizing thinking activity in the mahāsukhacakra
through the yoga meditation of inner heat indeed turns the co-emergent
manifest.2

This completes the commentary on the Treasure of Dohās of Tilopā,

glorious lord of great yogins.

1
Unidentified quotation and text.
2
As it is made explicit in the commentary, this last dohā hints at the practice of
the inner heat, or caṇḍālī.

39
 The Tibetan Text of Tilopā’s Dohākoṣa
(TDK)

Do ha mdzod

Treasure of Dohās

The Tibetan version of Tilopā’s Dohākoṣa (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 The ‘Treasure of Dohās’

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)
composed by the great master
Tilopā is complete.
It has been translated in the
presence of the paṇḍita Śrī
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’ dohās (Schaeffer 2000).1

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
Dohākoṣapañjikā, the commentary by Advayavajra/Maitrīpā on Saraha’s
Dohākoṣa (Ō. 3101, Tō. 2256), (2) Saraha’s Kakhadohā (Ō. 3113, Tō. 2266), (3)
Saraha’s Kakhadohāṭīppaṇa (Ō. 3114, Tō. 2267), (4) Kāṇha’s Pañcagāthā (Ō.
3127, Tō. 2282), (5) Tilopā’s Dohākoṣa (Ō. 3128, Tō. 2281), (6) Virūpa’s Śrī-
Virūpapadacaturaśīti (Ō. 3129, Tō. 2283), (7) Virūpā’s Dohākoṣa (Ō. 3130, Tō.
2280), (8) Kāṇha’s Dohākoṣa (Ō. 3150, Tō. 2301); as Vairocanarakṣita (rNam par

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 tsā 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 Nālandā a yogin and savant from Varendra, Surapāla, who
accepted him as his disciple. During the eight years they spent together,
Vairocana received several esoteric instructions and heard the dohās 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 dohā 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 Vajrapāṇi lived in Lalitpur.
Likewise, the composition of the Tillopādasya Dohākoṣapañjikā
Sārārthapañjikā (TDKP) which includes a number of quotations from
Tilopā’s Dohākoṣa (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 Vajrapāṇi or his entourage, in the latter by
Advayavajra/Maitrīpā 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

Dohākoṣa-nāma-mahāmudropadeśa (Ō. 3119, Tō. 2273); as Paṇḍita Vairocana
(paṇ ḍi ta Bai ro ca na) he translated (10) Vajrāsana’s
*Caturaśītisiddhābhyarthanā (Ō. 4578, Tō. 3758) with Chos kyi grags pa (lo tsā
ba shrī Chos kyi grags pa). The latter (Dharmakīrti) would be Ba ri Lo tsā ba Chos
kyi grags pa, as is confirmed by the colophon of the Mahīṣānanasādhana (Ō.
2838; Tō. 1975), which has been translated by rNam par snang mdzad srung ba
(Vairocanarakṣita) and Ba ri Lo tsā 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 Tilopā, 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 || 27

des na slob mas go ba ma yin no || 28
lhan skyes ’bras bu bdud rtsi’i ro || 29
de nyid su zhig la ni ci zhig bstan || 30

gang du yid ni zhi ba dang || 31

yid dang rlung gnyis mnyam par zhu || 32
der ni rnam kun spangs pa la || 33
khams gsum de ru gnas pa yin || 34

rmongs pa gnyug ma’i rang bzhin shes par gyis || 35

de tshe gti mug dra ba ma lus chad par ’gyur || 36

Bagchi (1935: 147–48) has already remarked that the first of the above
three stanzas is a dohā by Saraha which can be found in its original form in
a fragmentary Dohāhoṣa edited by Bagchi himself:1

1
In the 1938 edition it is the fragment III, titled Sarahapādīya-dohā, v. 9, p. 13.
The same dohā is present also in Bagchi’s compilation of verses ascribed to
Saraha, and quoted in various texts, Sarahapādīya-dohāsaṃgrahaḥ 1; we read

43
 ṇau tam vāahi guru kahai ṇau tam bujjhai sīsa |
sahajāmiarasu saala jagu kāsu 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 || 91

bla ma mchog gi zhabs kyis gnyis med bstan || 92

are similar to lines 13–14 of the same text,

thog ma spangs shing ’di ru tha ma spangs || 13

bla ma mchog gi zhabs kyis gnyis med bstan || 14

where they translate the first hemistich of a stanza by Tilopā (TDKP 6, B

6):

āirahia ehu antarahia varagurupāa addaa kahia.

The last four lines,

mi g.yo dri med rnam par rtog pa med || 93

shar ba nub pa spangs pa ’di ni snying po yin || 94
’di ni mya ngan ’das par rab tu brjod || 95
yid kyi nga rgyal gang du chad gyur pa || 96

therein (Bagchi 1938: 47) that the dohā, albeit in a very corrupt form, occurs in
Jagaddarpaṇa’s Kriyāsamuccaya (fol. 155v) as by Saraha (Sarahapādair api
uktaṃ). See also Dasgupta 1946: 80, who quoted the same dohā from Kuladatta’s
Kriyāsaṃgrahapañjikā (fol. 37v of the manuscript preserved in the Bibliothèque
nationale de France, Sanscrite 31) as by Saraha. In addition, the beginning of this
dohā is found also in Munidatta’s Caryāgītikoṣavṛtti (na taṃ bāe guru kahai ity
ādi) as by Saraha (tathā ca Sarahapādaḥ). It can be worth mentioning that the
quotation in the Caryāgītikoṣavṛtti follows one from Tilopā (tathā ca Tilopādaḥ),
which corresponds to the very same stanza preceding this interpolation in
Vairocanavajra’s translation.

44
translate a stanza by Kāṇha (KDK 20; Shahidullah 1928: 77 no. 20):

ṇiccala ṇivviappa ṇivviāra uaa-atthamaṇa-rahia susāra |

aiso so ṇivvāṇa bhaṇijjai jahĩ maṇa māṇasa kimpi ṇa kijjai.

When Bagchi maintains that the Do ha mdzod ‘is not a literal translation of
the original verse—it is merely explanatory’ (1935: 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-by-
word commentary (sārārthapañjikā). 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 Dohākoṣa and the Do ha mdzod, the following scheme of concordance
is provided―

Dohākoṣa Do ha mdzod
TDKP Bagchi’s edition Tib. Text Lines
TDKP 1 B1 1–3
TDKP 2 B2 4–5
TDKP 4 B4 6–8
TDKP 3 B3 9–10
TDKP 5 B5 11–12
TDKP 6 B6 13–14
TDKP 7 B7 15–18
TDKP 8 B8 19–22
TDKP 9 B9 23–24
— — 25–26
― ― 27–30
― ― 31–34
― ― 35–36
TDKP 10 B 10 37–38
TDKP 11 B 11 39–42
missing fol.6 ― 43–46
missing fol.6 ― 47–49
— B 12 ―
― B 13 ―
TDKP 12 B 14 50–52
TDKP 13 B 15 53–56

45
 TDKP 14 B 16 57–59
TDKP 15 B 17 60–61
TDKP 16 B 18 62–63
TDKP 17 B 19 64–65
TDKP 18 B 20 66–67
TDKP 19 B 21 68–69
TDKP 20 B 22 70–71
TDKP 21 B 23 72–74
TDKP 22 B 24 75–78
TDKP 23 B 25 79–82
TDKP 24 B 26 83–84
― B 27
missing fol.13 ― 85–88
TDKP 25 B 28 89–90
— ― 91–92
― ― 93–96
TDKP 26 B 29 97–98
TDKP 27 B 30 99–100
— — 101–102
TDKP 28 B 31 103–105
TDKP 29 B 32 106–107
TDKP 30 B 33 108–109
TDKP 31 B 33 110–111
TDKP 32 B 34 112–114
TDKP 33 B 35 115–118

46
47
 Do ha mdzod
bsTan ’gyur N rGyud ’grel TSI 135b5–137a5
Q (Ō. 3128) rGyud ’grel TSI 147b1–149a1
D (Tō. 2281) rGyud ZHI 136a4–137b6
C rGyud ZHI 136a6–137b7

TDKP 1
phung po khams dang skye mched dbang po rnams || 1
lhan cig skyes pa’i rang bzhin las || 2
ma lus de las byung zhing de ru thim || 3

TDKP 2
lhan skyes dngos dang dngos med gtam mi ’dri || 4
stong pa snying rje de ru ro mnyam ’dod || 5

TDKP 4
yid la mi byed gnyug ma’i rang bzhin la || 6
brdzun pa rnams kyis skur pa ma ’debs shig || 7
rang dbang yod pas rang nyid / ’ching ma byed || 8 C 136b

TDKP 3
sems la mya ngan ’das pa rgyob la sod || 9
khams gsum stong pa gos pa med la ’jug || 10

TDKP 5
sems ni mkha’ ’dra mnyam pa’i bde bar zhugs || 11
dbang po yul rnams skad cig tsam ni der mi mthong || 12

TDKP 6
/thog ma spangs shing ’di ru tha ma spangs || 13 N 136a
bla ma mchog gi zhabs kyis gnyis med bstan || 14

TDKP 7
sems / ni gang du zhi gyur pa || 15 D 136b
der ni rlung yang thim par ’gyur || 16
rang rig pa yi de nyid ’bras bu ni || 17
su zhig la ni gang gis ji ltar bstan || 18

• 6 mi] em. : ma codd. • 9 rgyob] D C : rgyab N Q • 11 pa’i] N Q D : pa’ C

48
 Treasure of Dohās

TDKP 1
1 Aggregates, elements, sensory bases and faculties:
2 From the co-emergent intrinsic being,
3 From there all emerge, therein they merge.1
TDKP 2
4 The co-emergent is not to be questioned as whether existent or not.
5 Void and compassion, there look for the same flavour.

6 As to non-mentation, [that] innate intrinsic being,2 TDKP 4

7 Do not vilify it falsely.

8 One having autonomy does not bind himself.
TDKP 3
9 As for thinking activity, it is to be hit [by] nirvāṇa and suppressed:
10 The untainted void of the three realms will be entered.
TDKP 5
11 Thinking activity, like space, has entered the bliss of sameness:
12 Sensory faculties, at that very moment, perceive no objects.
TDKP 6
13 No beginning, no end in that:
14 The best of gurus has shown the non-dual.

15 Thinking activity3, when it dies, TDKP 7

16 Instantly vital air is absorbed as well.

17 The fruit, as reality to experience directly,
18 Who could teach it, to whom, and how?

1
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’.

49
TDKP 8
rmongs pa’i ’jig rten ’gro ba rnams kyi spyod yul min || 19
mkhas pa rnams kyis de nyid bgrod bya min || 20
gang la bla ma’i zhabs ni mnyes pa yi || 21
kye ho gang zag de yi spyod yul min || 22

TDKP 9
rang rig de nyid ’bras bu ni || 23
te lo pa yis de skad bstan pa yin || 24
yid kyi spyod yul du ni gang gyur pa || 25
de ni don dam ma yin no || 26

[Saraha]
de nyid bla ma’i gsung gis bstan par bya ba min || 27
des na slob mas go ba ma yin no || 28
lhan skyes ’bras bu bdud rtsi’i ro || 29
de nyid su zhig la ni ci zhig bstan || 30

[?]
gang du yid ni zhi ba dang || 31
yid dang rlung gnyis mnyam par zhu || 32
der ni rnam kun spangs pa la || 33
khams gsum de ru gnas pa yin || 34

[?]
rmongs pa gnyug ma’i rang bzhin shes par gyis || 35
de tshe gti mug dra ba ma lus chad par ’gyur || 36

TDKP 10
lhan cig skyes pas sems ni legs par sbyongs || 37
Q 148a
/ tshe ’dir dngos grub thar pa lus ’dis rnyed || 38

• 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 (sahajeṃ),
confirmed by com. (sahajena) : lhan cig skyes pa’i codd.

50
 TDKP 8
19 Not in range of fools and commoners,
20 Reality is far for scholars.
21 As for the one who is in the guru’s grace,
22 Hey, is it not in range of such a person?
TDKP 9
23 Intrinsic awareness is the fruit, reality.
24 This is what Tilopā says:
25 As for what falls into the range of intellect,
26 That is not the ultimate.1
[Saraha]
27 Reality will not be revealed by the words of the guru:
28 That is why the disciple does not understand.
29 The co-emergent fruit tastes of ambrosia.
30 Reality: what to reveal, and to whom?
[?]
31 When intellect is pacified, and
32 Both intellect and vital air melt together,
33 Instantly, as everything has been abandoned,
34 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 TDKP 10

38 You will attain powers in this life, liberation with this body.3

1
See an alternative Tib. version of this verse (TDKP 9), as quoted in Munidatta’s
commentary on the Caryāgītikoṣa, 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 instrumental-
locative: 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 (prāpsyasi).

51
TDKP 11
gang du sems ni ’gro ba der || 39
der ni sems med par ni ltos || 40
dbye ba med par ro mnyam gnas par gyis || 41
sems dang sems med de ni legs par tshol || 42

tshe ’di nyid la dngos grub legs par gsal por rnyed || 43
sems ni gang du zhi gyur pa || 44
khams gsum po ni de ru thim || 45
rang gzhan mnyam pas sangs rgyas rje btsun ’gyur || 46

sems ni nam mkha’i ngang du zhugs nas thim || 47

/ de’i tshe dbang po lnga dang yul rnams dang || 48 C 137a
phung po khams rnams nang du zhugs nas song || 49

TDKP 12
gang zhig brtan dang g.yo ba’i rnam pa kun || 50
stong pa gos pa med pa ste || 51
’di la dpyad par mi bya’o || 52

TDKP 13
’di ni bdag go ’di ni ’gro ba’o || 53
gang zhig dbye ba yongs shes pa || 54
dri ma med / sems kyi rang bzhin la || 55 N 136b
gang zhig rang rig shes par bya || 56

TDKP 14
/bdag nyid ’gro ba bdag nyid sangs rgyas te || 57 D 137a
bdag nyid dri ma med cing bdag nyid yid la mi byed pa || 58
de la ’gro ba med cing gos pa med || 59

TDKP 15
yid ni rje btsun nam mkha’ rje btsun ma || 60
nyin mtshan du ni gar byed lhan cig skyes la rol || 61

• 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 √rakṣ ‘to keep’ • 48
de’i tshe] N Q : de yi tshe na D C • 50 Tib. rnam pa seems to read Ap. āra
(ākāra) instead of ācāra (com.)

52
 TDKP 11
39 Where thinking activity goes,
40 There do observe its inactivity:
41 Undifferentiated as it is, steadily abide in the same flavour.
42 Look well for that thinking activity which goes with its inactivity.

43 Powers will be thoroughly attained in this very life.

44 As to thinking activity, where it is pacified,
45 The three realms merge just there.
46 When yourself and others are the same, you become the Lord Buddha.

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.
TDKP 12
50 Moving and motionless, every way of being
51 Is void and untainted:
52 Do not speculate on that!
TDKP 13
53 This is me, this is the world:
54 The one recognizing a difference [as such],
55 As to the pure intrinsic being of thinking activity,
56 How will he know intrinsic awareness?1
TDKP 14
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 15
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

1
TDKP 13 differs, ‘How can he perceive?’ (so ki vujjhai).
2
TDKP 14 (com.) differs from line 59, ‘I am the destroyer (bhañjaṇa) of
existence’.
3
Skt sthātavyaṃ ‘should be abided’ (com.) is here analysed by Tib. gar byed [...]
rol, ‘dance [...] frolic together’.

53
TDKP 16
skye dang ’chi ba dag las grol bar ’gyur || 62
gnyug ma’i yid la rgyun du gnas par gyis || 63

TDKP 17
’bab stegs dka’ thub nags la ma rten cig || 64
khrus dang gtsang spras bde ba mi rnyed do || 65

TDKP 18
tshangs pa khyab ’jug dbang phyug lha || 66
byang chub yod bzhin gsum la bkur mi bya || 67

TDKP 19
lha rnams ma mchod ’bab stegs ma ’gro zhig || 68
lha rnams mchod kyang thar pa thob mi ’gyur || 69

TDKP 20
rnam par mi rtog sems kyis sangs rgyas mchod par gyis || 70
srid dang mya ngan ’das la gnas par ma byed cig || 71

TDKP 21
shes rab thabs kyi ting ’dzin zhugs || 72
gang tshe mi g.yo bar ni brtan par byed nus na || 73
de yi tshe na nyams myong ’grub par ’gyur || 74

TDKP 22
ji ltar dug ni zos par gyur pa las || 75
dug gis kyang ni ’chi bar mi ’gyur ba || 76
de ltar srid pa zos kyang rnal ’byor pa || 77
’dod yon gyis ni ’ching bar mi ’gyur ro || 78

TDKP 23
kye ho rnal ’byor pas ni las la skur ma / ’debs || 79 Q 148b
skad cig bzhi dang dga’ ba bzhi ru de ru song || 80
skad cig dga’ ba de yi bye brag shes par gyis || 81
mtshan gzhi mtshan nyid spangs pa shes par gyis || 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
62 You will be liberated from birth and death.1 TDKP 16

63 Always abide in the innate mind!2

TDKP 17
64 Do not rely upon fords and hermitages:
65 By cleansing and purification bliss will not be found.3
TDKP 18
66 The gods Brahmā, Viṣṇu, and Maheśvara,
67 When awakening is the case, homage is not to be paid to the three.
TDKP 19
68 Do not worship the gods, do not go to fords:
69 Even if you worship the gods, liberation will not be attained.
TDKP 20
70 Worship the Buddha with thinking activity beyond notions.4
71 Do not take up your abode in existence nor in nirvāṇa.
TDKP 21
72 Enter the union of insight and means.
73 Once resolutely fixed,
74 At that moment the experience will be accomplished.5
TDKP 22
75 As poison is transformed in ingesting it, so
76 Even poison will not cause death:
77 Similarly the yogin, even if he enjoys existence,
78 The objects of sensual pleasure will not bind him.6
TDKP 23
79 Hey, as a yogin, do not disparage the action-seal.
80 Enter the four moments and the four joys.
81 The different sorts of moments and joys are to be known:
82 To be known as without characterized objects and their characteristics.7
1
TDKP 16 differs from Tib. line 62, ‘Do not be confused about birth and death’.
2
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 mokṣa ‘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 (tadānuttaraṃ buddhajñānaṃ).
6
Tib. ll. 75–78 differ in TDKP 22: ‘The one dealing with poisons ingests poison’.
7
Tib. ll. 80–82 have no correspondence in TDKP 23, but occur in com..

55
TDKP 24
kye ho mchog dang dga’ ’bral ’di ni dpyad par bya || 83
bla ma mchog gi zhabs la gus par gyis la / legs par long || 84 C 137b

gang zhig dga’ ba mchog dang dga’ bral gyis || 85

kye ho skad cig der ni lhan skyes rtogs par bya || 86
yon tan rin chen dpral ba’i klad rgyas gzhag bya ste || 87
’dod pa mo’i ze ’bru las ni ’di shes par bya || 88

TDKP 25
skad cig bye brag de ru lhan skyes gang shes pa || 89
de ni tshe ’di nyid la rnal ’byor par brjod do || 90

[TDKP 6]
thog ma tha ma gzung ba / ’dzin pa spangs || 91 N 137a
/ bla ma mchog gi zhabs kyis gnyis med bstan || 92 D 137b

[Kāṇha]
mi g.yo dri med rnam par rtog pa med || 93
shar ba nub pa spangs pa ’di ni snying po yin || 94
’di ni mya ngan ’das par rab tu brjod || 95
yid kyi nga rgyal gang du chad gyur pa || 96

TDKP 26
skyon dang yon tan spangs pa ’di ni don dam mo || 97
rang rig la ni gang yang med || 98

• 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
 TDKP 24
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 Through what perfect joy and joy of cessation are,

86 Hey, at that very moment the co-emergent [joy] will be realized.1
87 When the cerebrum is adorned with the jewel of qualites,2
88 The endearments of the loving woman are to be known.

89 Who knows the co-emergent in the different sorts of moments3 TDKP 25

90 Is called yogin in this life.

[TDKP 6]
91 No beginning, no end, no object, no subject:
92 The best of gurus has shown the non-dual.
[Kāṇha]
93 Motionless, clear, devoid of notions,
94 Beyond arising and decline: such is the core.
95 This is designated as nirvāṇa,
96 Where any intellectual pride is cut off.4
TDKP 26
97 Beyond faults and merits, that is the ultimate:
98 There is nothing else in intrinsic awareness.

1
Missing in TDKP, the Ap. text of this verse, no. 27 in Bagchi’s edition (parama
āṇanda bheu jo jāṇai | khaṇahi sovi sahaja vujjhai), is an editorial reconstruction.
2
Cf. Kāṇha’s Dohākoṣa, no. 31 (Bagchi 1938: 46, 164): je kia ṇiccala maṇa-
raaṇa ṇia ghariṇi lai ettha | soha vājira ṇāhu 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 co-
emergent in the different sorts of moments’.
4
As for ll. 93–94, see ll. 13–14; for the others, see Kāṇha’s Dohākoṣa, dohā no.
20 (Bagchi 1938: 43, 158-159): ṇiccala ṇivviappa ṇivviāra | uaa-atthamaṇa-rahia
susāra || aiso so ṇivvāṇa bhaṇijjai | jahi maṇa māṇasa kimpi ṇa kijjai, translated
by Shahidullah (1928: 86) thus: ‘Sans mouvement, sans différenciation, sans
changement, sans aurore, ni couchant, ayant une bonne substance; voilà comment
on décrit le nirvāṇa où l'esprit ne manifeste rien de la pensée’.

57
TDKP 27
sems dang sems med rtag tu spongs || 99
kye ho lhan cig skyes pa’i rang bzhin du ni gnas par bya || 100

TDKP 28
skye ba med cing ’chi ba med || 101
rtsa ba med cing rtse mo med || 102
’ong ba med cing ’gro ba med || 103
gang du yang ni mi gnas so || 104
bla ma’i man ngag gis ni snying la chud || 105

TDKP 29
kha dog spangs shing gzugs med pa || 106
snang ba thams cad de la rdzogs || 107

TDKP 30
yid ni sod la sems ni rtsa ba med par gyis || 108
sems kyi lhag med zug rngu thong || 109

TDKP 31
’di ru sku bzhi phyag rgya bzhi || 110
khams gsum ma lus de tshe dag || 111

TDKP 32
bdag dang ’gro ba khams gsum stong || 112
dri ma med pa’i lhan cig skyes pa la || 113
dge dang mi dge gang yang med || 114

TDKP 33
yid ni gang du ’gro ’dod pa || 115
de la ’khrul par mi bya’o || 116
mig ni mi ’dzum pa dag gis || 117
bsam gtan gyis ni gnas par bya || 118

• 100 lhan cig skyes pa’i] D C : lhan cig ba’i N Q • 106 gzugs] em. ex TDKP
29 (ākii : ākṛti; 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 (aśeṣa) : lhag ma codd.

58
 TDKP 27
99 Quit thinking and nonthinking constantly.
100 Hey, make a stay in the co-emergent intrinsic being.
TDKP 28
101 No birth, no death,
102 Rootless, topless,
103 It comes and goes in no way,
104 Nor does it stay,
105 [But] through to the instruction of the guru, it enters the heart.1
TDKP 29
106 It abandons colour, it is formless,
107 [Yet] it is complete with all appearances.
TDKP 30
108 As for the intellect, kill it; as for thinking activity, be it eradicated.
109 Abandon the whole affliction of thinking activity.2
TDKP 31
110 In that, the four bodies, the four seals,
111 [And] the three realms of existence, at that moment, all are pure.
TDKP 32
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 33
115 As fo the intellect, where does it wish to go?
116 Confusion should not be made on that.
117 By means of unveiled eye,4
118 By meditation make a stay

1
Lines 101–102 and 104 have no correspondence in TDKP 28.
2
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. (aśeṣacintā ‘the whole anxiety’ : sems kyi lhag
med zug rngu ‘the whole affliction of thinking activity’).
3
Whereas in the com. of TDKP 32 pāpa and puṇya occur, Tib. l. 114 has dge / mi
dge generally translating Skt kalyāṇa, kuśala, or śubha [MVy 3554, etc.].
4
Whereas TDKP 33 has adha (adhas) ‘below’, in l. 117 is omitted.

59
 The Language of the Dohās
A scrutiny of the unquestionably legible words of Tilopā’s Dohākoṣa
(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 Indo-
Aryan (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 flux: ‘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 Indo-
Aryan may be listed as follows: Early OIA (Vedic), Later OIA (Classical
Sanskrit), Early MIA (Aśokan Prākrits, Pāli, and Early Ardhamāgadhī),
Middle MIA (Gāndhārī, Niya Prākrit, Ardhamāgadhī, Later or post-Aśokan
Inscriptional Prākrit, Māgadhī, Śaurasenī, Māhārāṣṭrī, Siṃhala Prākrit,
Buddhist Hybrid Sanskrit), and Late MIA (Apabhraṃśa and Eḷu).1
In addition to Eḷu, ‘a sort of Sinhalese Apabhraṃśa’ (Chatterji 1926, 1:
15), Late MIA is mainly represented by a conglomerate of dialects
encompassed by the collective label ‘Apabhraṃśa’, 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 apabhraṃśa
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

1
While the substage of Early MIA includes the Aśokan Prākrits (regional dialects
of the 3rd cent. BCE), Pāli (Theravāda literature), and Early Ardhamāgadhī (earliest
Jaina sūtras), Middle MIA is represented by the Gāndhārī or Udīcya Prākrit
(Khotan manuscript of the Dhammapāda, 1st cent. CE), the Niya Prākrit (language
of an Indo-Aryan polity in Chinese Turkestan, known from administrative
documents of the 3rd cent. CE), Ardhamāgadhī (Jaina canon and early Buddhist
dramas), post-Aśokan Inscriptional Prākrit (until the 5th cent. CE), Māgadhī
(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),
Śaurasenī (northwestern standard Prākrit of the drama), Māhārāṣṭrī (southwestern
dialect used for lyric poetry and, mixed with Ardhamāgadhī, for Jaina literature),
the Sīhaḷu or Siṃhala Prākrit (Sinhalese inscriptions since the 1st century BCE),
Buddhist Hybrid Sanskrit (Mahāyāna literature), ‘a case of just MIA speech
seeking to pass as (or masquerading as) Sanskrit’ (Chatterji 1954: 52).

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 Apabhraṃśa (HGA § 8). At first sight, it is apparent
that the verses of Tilopā were composed in a language similar to the one
employed in the dohākoṣas by both Kāṇha (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 Śaurasenī Apabhraṃśa, of a stage obviously later
than Śaurasenī Prākrit:

The two dohākoṣas present the same dialect, which is a kind of Western
(Śaurasenī) Apabhraṃśa, as its –u nominatives, its –aha genitives, its –ijja
passives, and its general agreement in forms with the literary Western
Apabhraṃśa 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 Apabhraṃśa was current in Eastern

India. During the 9th–12th centuries, through the prestige of North Indian
Rājpūt princely houses, in whose courts dialects akin to this late form of
Śaurasenī were spoken, and whose bards cultivated it, the Western or
Śaurasenī Apabhraṃśa 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, ‘bhāṭs’ in other parts of
India had to learn this dialect, as well as Sanskrit and the Prakrits, and
compose in it.

1
Kāṇha and Saraha are also to be remembered among the siddhas who authored
the fifty caryāpadas contained in the manuscript of the Caryācarya-viniścaya,
which was published with other two minor manuscripts by Śāstrī 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’.

63
Therefore, the Dohākoṣas of Kāṇha and Saraha―as well as that of
Tilopā―would have been composed in a pan-North-Indian form of
Apabhraṃśa which would have developed after 600 CE in the midland
among educated (śiṣṭa) urban (nāgara) 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 Apabhraṃśa (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 Apabhraṃśa’ according to
Tibetan tradition, or ‘Östlicher Apabhraṃśa’ after Jacobi (1921: xxv,
xxvii). We do not designate these as ‘Eastern Apabhraṃśa’ because they
follow the rules of ‘Eastern Prākrit grammarians’. [...] The Apabhraṃśa
described by these ‘Eastern’ Prākrit grammarians is different from Eastern
Apabhraṃśa. Nor do these grammarians describe the Magadhan
Apabhraṃśa, the parent of Bengali, Maithilī and Oriya. Nor is the dialect
of the Dohākoṣas Western Apabhraṃśa, though as Apabhraṃśa it shares
some characteristics with Western Apabhraṃśa.

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 Kāṇha’. In another point (HGA § 80), introducing his
comparative table of frequency of terminations of the direct case—based on
Shahidullah’s calculation (1928: 38)—he expresses the opinion that Kāṇha
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 Śāstrī, whose original―however lost―was
extremely corrupt. In addition, as it has been proposed (Torricelli,
forthcoming), Kāṇha’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 SDK TDK

mid-eighth–early ninth c. ninth century tenth century

64
 Phonological Inventory of TDK
When compared with OIA, the treatment of vowels (a, ā, i, ī, u, ū, , e, , o)
in the language of TDK shows instances of shortening of unstressed long
final vowel in mudda (Skt mudrā), unstressed long initial vowel in appā
(ātman), and long vowel in close syllable in ṇattha (nārtha), paramattha
(paramārtha), bhanti (bhrānti), tittha (tīrtha), saṃpuṇṇā (saṃpūrṇa),
suṇṇa (śūnya).
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 ākii (ākṛti), diḍha (dṛḍha), pasiā (pra√sṛ), dīsai
(√dṛś); ṛ > u in pucchaha (√prach).
As to the semivowels, we have cases of vocalization in unstressed
syllable for samprasāraṇa— ya > ī in the verbal forms in –ī for OIA –ya:
ārāhī (ā√rādh), viārī (vi√car), vivandī (vi√bandh); va > u in mahesura
(maheśvara).
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), amaṇasiāra
(amanasikāra), āattaṇa (āyatana), āi (ādi), ākii, āra (ākāra), āloaṇa
(ālokana), uvaesa (upadeśa), kahia (kathita), goara (gocara), cau (catur),
cīa (citta), jāu (√yā), joi (yogin), ṇiuṇ (nipuṇatas), paiṭhai (pra√viṣ),
paṇḍia (paṇḍita), pāa (pāda), bhaavai (bhagavatī), bhaavã (bhagavant),
bhūa (bhūta), bheu, rahia (rahita), loa (loka), viāra (vicāra), viārī, saa
(svaka=sva), saala (sakala), saasaṃveaṇa (svakasaṃvedana), sarūa
(svarūpa).
The intervocalic aspirates have been passed to h in ārāhahu (ā√rādh),
ārāhī, kahijjai (√kath), tihuaṇa (tribhuvana), lahu (laghu), visohahu
(vi√śudh), samasuha (samasukha), samāhi (samādhi), sahāva (svabhāva);
however adha (adhas), ughāḍyi (for gh < dgh, ud√ghaṭ), diḍha, and
paribhāvai (pari√bhū) are worthy of note.
The only attested case of consonantal voicing is that of the cerebrals: ṭ
> ḍ in ughāḍyi, 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), appāṇuvandha (ātmānubandha),

65
amaṇasiāra, āattaṇa, āṇanda (ānanda), āloaṇa (ālokana), jjhāṇa (dhyāna),
ṇa (na), ṇiuṇ (nipuṇatas), ṇicala (niścala), ṇitta (nityam), ṇimmūla
(nirmūla), ṇirañjaṇa (nirañjana), ṇirāsa (nirāśa), ṇivvāṇa (nirvāṇa),
tapovaṇa (tapovana), tihuaṇa, pavaṇa (pavana), maṇa, maṇaha (manas),
līṇo (līna), vihuṇṇā (vihīna), saasaṃveaṇa, suṇṇa.
Instances in the stanzas of labial p, b written v occur: appāṇuvandha,
uvaesa, vamhā (brahmā), vivandī, vuddha (buddha). On the contrary, m is
generally preserved (Shahidullah 1928: 36).
The only occurrence of –v– for intervocalic –y– is in āvai (ā√yā;
Shahidullah 1928: 33, 221). The MIA outcome of j– for initial OIA y– is
well attested (HGA § 52) in jahi (yatra), jā– (√yā), jo (yad), joi.
The dentalization of palatal and cerebral sibilants ś, ṣ does not show any
exception. Shahidullah (1928: 53–54), noticing the persistence in the
language of KDK and SDK of the palatal sibilant ś, characteristic of the
ancient Bengali as well as of the Oriya dialects, adduced evidence to the
eastern origin of the Apabhraṃśa 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 (Śāstrī 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 1934: 250).
Besides, Bagchi’s finding of the Kathmandu Manuscript (1929) made
evident that ‘in the Apabhraṃśa of these Buddhist Dohās 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— kṣ > kkh, if initial > kh– in khaṇa
(kṣaṇa), bhakkhai (√bhakṣ); gn > gg in laggahu (√lag); jñ > gg in contrast
with a more regular ññ/ṇṇ (GPS § 276) in paggopāa (prajñopāya); tm > pp
in appā; ty > tt in contrast with a more regular cc (GPS § 280) in ṇitta; tr >
tt, if initial > t in tihuaṇa; thy > cch in micche (mithyā); dgh > gh in contrast
with a more regular ggh (GPS § 269) in ughāḍyi; dr > dd in mudda; dhy >
jjh in jjhāṇa, but also siddhai (√sidh); nm > mm in jamma (janman); ny >
ṇṇ in suṇṇa; pr– > p– in paluttā (pravṛtta), pasiā; 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 ṇivvāṇa, savva (sarva); vr– > v– in
vamhā; śc > c in ṇicala, in contrast with a more common cch (GPS § 301);
ṣṭ > ṭṭh in paiṭhai; sk– > k– in kandha (skandha); st(h) > tth, if initial > th in
thitta (sthita), thitti (sthiti); sm > h in tahi (< tahĩ < tassiṃ < tasmin; GPS §
312, 313); sv– > s– in saa, sahāva; hm > mh in vamhā, through metathesis.

66
 Morphological Inventory of TDK
Tagare observes that morphology represents the ‘essential differentia’
between literary Prākrits and Apabhraṃśa, 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: bhāva, etc.; seven
themes end in –i: āi, ākii, joi, thitti, bhanti, samāhi, siddhi; five in –ā: appā,
vamhā, vihuṇṇā, saṃpuṇṇā, sevā; five in –u: guru, jagu (jagat), phalu
(phala), bheu, vihṇu (viṣṇu); two in – : bhaavã, samaras ; one in –ī: indī
(indriyāṇi); one in –o: līṇo. As to the instrumental-locative, ten themes
have – / –eṃ: āloaṇeṃ, uvaeseṃ, citteṃ, jjhāṇeṃ, ṇiuṇ , ṇivvāṇeṃ,
thitteṃ, sarūeṃ, sahajeṃ, sahāveṃ; four themes end in –hi: jammahi,
bhavahi, visahi, hiahi (hṛdaye); three in –e: icche (icchayā), micche, āre.
As regards the pronominal system, we register the personal pronoun at
the first person singular, with and without nasalization: ha /hauṃ, 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, appā.
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 āvai (āyāti, ex com. and GPS § 254, in contrast with Shahidullah
1928: 221, from *āgamati for m > v), icchai (icchati), jāi (yāti), jāṇai
(jānāti), dīsai (dṛśyati; BHS 24.2, 28.19; dṛśyante com.), paiṭhai (praviśati
com.; its present theme is constructed on the past participle praviṣṭa–ti;
BHS 24.2, 28.19), paribhāvai (paribhāvayati com.), pāiai (prāpyate; AHK
s.v.), bhakkhai (bhakṣayati com.), bhuñjai (bhuñjati), marai (mara–ti, com.
mriyate, constructed from the future mariṣyati; BHS 28.13), vivajjai
(vivarjati; varjita com.), samāi (saṃyāti 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
Dohākoṣas, had put it in relation with Old Bengali and Oriya –anti, Middle
Assamese –anta, modern Bengali –en, and Maithili –athi, in contrast with
Hindi – , Rājasthani –ai, Mārāṭhi –aĩ, Gujarati –e (Old Gujarati –aĩ), which
would develop from an original –ahĩ. Nevertheless, as observed by Bagchi
(1934: 251), in the Apabhraṃśa described by Hemacandra both inflections
occur: ‘Therefore it will be wrong to suppose that –anti was characteristic
eastern inflexion for the third person plural present indicative. The forms in
–anti, –aṃti in the Dohās as well as in the Jaina Apabhraṃśa may be
explained as Prakritisms remaining side by side with regular Apabhraṃśa
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; kriyatām
com.), jāṇijjai (jñāyate com.), bhaṇijjai (bhaṇyate com.).
The imperative forms occur in the second person singular karu (kuru,
com. kuru and kriyatām), and in the third singular jāu (yātu com.). The
second plural shows two different endings, –ha and –hu: the former –ha
occurs in dūsaha (dūṣayata, com. dūṣaya), pucchaha (pṛcchata com.),
māraha (mārayata, com. māryatām). We find the ending –hu in ārāhahu
(ārādhayata, com. ārādhayatām), karahu (kuruta, com. kartavya and
kuru), pūjahu (pūjayata), mārahu (mārayata, com. māraya), muṇahu
(manyata, ex Ap. muṇa, Skt √man, ‘but usually equated with √jñā’, 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, = gṛhāṇa), vivajjahu
(vivarjata), visohahu (viśodhyatām).
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)’; cf. GPS
594; HGA 151. We register in the stanzas the ending –i in ughāḍyi
(udghāṭya); the ending –ī in ārāhī (ārādhya), viārī (vicārya), 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 –iā in
pasiā (prasṛtya, com. praveśyatām) and haṇiā (hatvā 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 Apabhraṃśa 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
mātrā or kalā.
The criteria for assessing mātrās are the three: short vowels (a, i, u, ṛ in
tatsama, , ) have the value of one mātrā (1 μ); long vowels (ā, ī, ū, e, o)
have the value of two mātrās (2 μ); short vowels take the value of two
mātrās when they are long by position, that is when followed in the same
word by more than one consonant, by anusvāra, or by visarga. In several
cases these general criteria are not applied.1
Sanskrit metrics (chandas) distinguishes the metres (padya) between
vṛttas and jātis, the former being regulated by the number of syllables
(akṣaravṛtta or varṇavṛtta), the latter by the number of morae (mātrāvṛtta).
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 (mātrācchandas or jāticchandas), 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 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.
2 There are some examples of final vowels lengthened by the anunāsika;
elsewhere, the anunāsika does not affect the quantity of vowels, neither inside
nor at the end of the word.
3 Vowels preceding geminated consonants can be counted as short.
4 There are instances of lengthening of the vowel, usually in final position.
5 There are instances of shortening of the vowel as well, usually in final
position.

69
(gaṇacchandas).1
Whereas most of Sanskrit and Prākrit metres are vṛttas, Late MIA verse
forms—like those employed in KDK, SDK, and TDK—are extremely
flexible jātis.
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 pāda, pada, or caraṇa:
usually four (catuṣpadī), and arranged in gaṇas. In reverse, the first and
second couple of pādas 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 Dohākoṣas, 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

1
The gaṇas can be listed with their Greek names according to Piṅgala’s
mnemonic yamātārājabhānasalagāḥ, where each letter begins its own pattern
(yamātā, mātārā, tārāja, etc.)—

ᴗ–– ya-gaṇa (yamātā) bacchius

––– ma-gaṇa (mātārā) molossus
––ᴗ ta-gaṇa (tārāja) antibacchius
–ᴗ– ra-gaṇa (rājabhā) cretic
ᴗ–ᴗ ja-gaṇa (jabhāna) amphibrach
–ᴗᴗ bha-gaṇa (bhānasa) dactyl
ᴗᴗᴗ na-gaṇa (nasala) tribrach
ᴗᴗ– sa-gaṇa (salagā) anapæst
2
The metres Shahidullah identifies in his edition (1928) are forty-two dohās (7–9,
27–31, 38, 45, 48, 54–55, 58–59, 71–77, 83, 86, 88–90, 94–99, 101–109), thirty-
eight pādākulakas (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 aḍillās (19, 21, 23, 25, 46, 56, 63, 69–70, 79,
81–82, 84, 93), three gāthās (42–44), two soraṭṭhās (50, 52), two rolās (51, 53),
one mahānubhāva (49), one marahaṭṭhā (87), and one ullāla (100). The metres
identified by Bhayani (1997: xiv) are sixty-three dohās (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 gāthās (20–22, 83–84, 88, 107, 129), four ṣaṭpadas (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 Dohākoṣas 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 pāda 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 A
16 μ = 6 + 4 + 4 + 2 A
16 μ = 6 + 4 + 4 + 2 B
16 μ = 6 + 4 + 4 + 2 B

 four dohās (7, 12, 14, 26)—2

13 μ = 6 + 4 + 3 A
11 μ = 6 + 4 + 1 B
13 μ = 6 + 4 + 3 C
11 μ = 6 + 4 + 1 B

six-lined, 92 two-lined, 93 four-lined, 94 four-lined), one soraṭṭhā (49), and one

paddhaḍī (53). It goes without saying that Shahidullah’s pādākulaka is Bhayani’s
vadanaka.
1
The vadanaka, like the pādākulaka from which it derives, is a couplet of two
hemistichs of 32 mātrās; a cæsura after the sixteenth mātrā of each hemistich
divides the couplet into four pādas of 16 mātrās (6 + 4 + 4 + 2 μ, whereas the
pādākulaka has 4 + 4 + 4 + 4 μ). The rhyme scheme is AABB.
2
The dohā consists of two hemistichs of 24 mātrās. Since there is a cæsura after
the thirteenth mātrā of each hemistich, the couplet can be arranged into four
pādas: the odd pādas count 13 mātrās (6 + 4 + 3 μ), and the even pādas 11 mātrās
(6 + 4 + 1 μ). The rhyme scheme is ABCB.

71
  two and half ullālas (21 first half, 22, 24)—1

15 μ = 4 + 4 + 4 + 3 A
13 μ = 6 + 4 + 3 A
15 μ = 4 + 4 + 4 + 3 B
13 μ = 6 + 4 + 3 A

 one and half caupaīs (11, 21 second half)—2

15 μ = 6 + 4 + 2 + 3 A
15 μ = 6 + 4 + 2 + 3 A
15 μ = 6 + 4 + 2 + 3 A
15 μ = 6 + 4 + 2 + 3 A

 one sakhī (4)—3

14 μ = 6 + 4 + 4 A
14 μ = 6 + 4 + 4 A
14 μ = 6 + 4 + 4 B
14 μ = 6 + 4 + 4 B

 one rādhikā (5)—4

22 μ = 13 + 9 A
22 μ = 13 + 9 A

1
The ullāla is composed of two hemistichs of 28 mātrās, with a cæsura after the
fifteenth mātrā of each hemistich. The odd pādas count 15 mātrās (4 + 4 + 4 + 3
μ), and the even pādas 13 mātrās (6 + 4 + 3 μ). The rhyme scheme is AABA.
2
The caupaī, a variant of the caupāī, consists of two hemistichs of 30 mātrās, and
a cæsura after the fifteenth mātrā of each hemistich divides the couplet into four
pādas of 15 mātrās. Each pāda shows the same partition into 6, 4, 2, 3 mātrās,
whereas the caupāī (16 + 16 + 16 + 16 μ) has 6, 4, 4, 2 mātrās per pāda. 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 mātrās, but the cæsuræ after the
fourteenth mātrā of each hemistich divide the couplet into four equal pādas of 14
mātrās (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 rādhikā comprises two hemistichs of 44 mātrās, and a cæsura after the
twenty-second mātrā of each hemistich divides the couplet into four pādas of 22
mātrās (13 + 9 μ). The rhyme scheme is AABB.

72
 22 μ = 13 + 9 B
22 μ = 13 + 9 B

 one sarasī (6)—1

27 μ = 16 + 11 A
27 μ = 16 + 11 A
27 μ = 16 + 11 A
27 μ = 16 + 11 A

 one paddhaḍī (9)—2

16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ) A
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ) A
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ) B
16 μ = 4 + 4 + 4 + 4 (ᴗ – ᴗ) B

 one śakti (25)—3

18 μ = 3 + 3 + 4 + 3 + 5 A
18 μ = 3 + 3 + 4 + 3 + 5 A
18 μ = 3 + 3 + 4 + 3 + 5 B
18 μ = 3 + 3 + 4 + 3 + 5 B

These verses, closely associated with Apabhraṃśa 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.
1
The sarasī has two hemistichs of 54 mātrās, and a cæsura after the twenty-
seventh mātrā of each hemistich divides the couplet into four pādas of 27 mātrās
(16 + 11 μ). The rhyme scheme is AAAA, and the end rhyme is a trochee (– ᴗ).
2
The paddhaḍī has two hemistichs of 32 mātrās, and a cæsura after the sixteenth
mātrā of each hemistich divides the couplet into four pādas of 16 mātrās (4 + 4 +
4 + 4 μ). What characterises this metre is its iteration of the amphibrach (ᴗ – ᴗ, ja-
gaṇa) in the pādas: never in the first and third gaṇa, often in the second, and
always in the fourth. The rhyme scheme is AABB.
3
The śakti consists of two hemistichs of 36 mātrās, and a cæsura after the
eighteenth mātrā of each hemistich divides the couplet into four pādas of 18
mātrās (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).

73
 Although the title Dohākoṣa means ‘treasure of dohās’, the term ‘dohā’
seems to designate metonymically a poetical genre rather than a specific
metre (Schaeffer 2005: 5–6). The dohā and the other akin couplets
occurring in the three Dohākoṣas are more typified by their conciseness and
their end-rhymes. Karine Schomer’s study on the dohā 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 dohā could have been written about all the above listed
verses. She defines the dohā ‘a couplet, the meaning of which is complete
in itself’; likewise, given that also each hemistich forms a complete
sentence, an ‘extreme succinctness of expression’ characterizes it:

...the dohā 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 mātrās’, but
also in the ‘overall mātrā count’, one can experience how the rhythm of the
dohās 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’:

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 Tilopā’s Dohākoṣa
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—

1
kandha [bhūa] āattaṇa indī
sahajasahā[v]eṃ saala vivandī | [TDKP 1, B 1, Tib. 1–3]
sahajeṃ bhā[vā]bhāva ṇa pucchaha
suṇṇakaruṇa tahi samarasa icchaha || [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 || 1

lhan cig skyes pa’i rang bzhin las || 2
ma lus de las byung zhing de ru thim || 3
lhan skyes dngos dang dngos med gtam mi ’dri || 4
stong pa snying rje de ru ro mnyam ’dod || 5

2
amaṇasiāra ma dūsaha micche
appāṇuvandha ma karahu r icche | [TDKP 4, B 4, Tib. 6–8]
māraha citta ṇivvāṇeṃ haṇiā
tihuaṇasuṇṇaṇirañjaṇa pasiā || [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 || 6
brdzun pa rnams kyis skur pa ma ’debs shig || 7
rang dbang yod pas rang nyid ’ching ma byed || 8
sems la mya ngan ’das pa rgyob la sod || 9
khams gsum stong pa gos pa med la ’jug || 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 || 11

dbang po yul rnams skad cig tsam ni der mi mthong || 12

4
āirahia hu antarahia
varagurupāa a[ddaa kahia | [TDKP 6, B 6, Tib. 13–14]
.........................................
......................................... ||

–ᴗᴗᴗᴗ/ᴗᴗ–/ᴗᴗᴗᴗ
ᴗᴗᴗᴗ–/ᴗ–ᴗ/ᴗᴗᴗᴗ
....................................... ?
....................................... ? sakhī?

thog ma spangs shing ’di ru tha ma spangs || 13

bla ma mchog gi zhabs kyis gnyis med bstan || 14

5
tu marai jahi pavaṇa tahi līṇo hoi ṇirāsa
saa[saṃveaṇa tattaphalu] sa kahijjai kīsa | [TDKP 7, B 7, Tib. 15–18]
.................................................................
................................................................. ||

76
ᴗᴗᴗᴗᴗᴗᴗᴗᴗᴗᴗ–/––ᴗᴗ–ᴗ
ᴗᴗ––ᴗᴗ–ᴗᴗᴗ/ᴗᴗ–ᴗᴗ–ᴗ
.................................................... ?
.................................................... ? rādhikā?

sems ni gang du zhi gyur pa || 15

der ni rlung yang thim par ’gyur || 16
rang rig pa yi de nyid ’bras bu ni || 17
su zhig la ni gang gis ji ltar bstan || 18

6
vaḍha aṇṇaloa agoara tatta – paṇḍialoa agamma
jo gurupā[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 || 19
mkhas pa rnams kyis de nyid bgrod bya min || 20
gang la bla ma’i zhabs ni mnyes pa yi || 21
kye ho gang zag de yi spyod yul min || 22

7
saasaṃveaṇa tattaphalu
tīlopāa bhaṇanti | [TDKP 9, B 9, Tib. 23–24]
‹jo maṇagoara pāiai
so paramattha ṇa honti› || [TDKP —, B —, Tib. 25–26]

ᴗᴗ––/ᴗᴗ–/ᴗᴗᴗ
–––/ᴗᴗ–/ᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ dohā

rang rig de nyid ’bras bu ni || 23

te lo pa yis de skad bstan pa yin || 24

77
yid kyi spyod yul du ni gang gyur pa || 25
de ni don dam ma yin no || 26

8
sahajeṃ cīa visohahu caṅgaṃ
iha jammahi siddhi................. | [TDKP 10, B 10, Tib. 37–38]
................................................
................................................ ||

ᴗᴗ––/ᴗᴗ–/ᴗᴗ–/–
ᴗ ᴗ – ᴗ ᴗ / – ᴗ ............... ?
...................................... ?
...................................... ? vadanaka

lhan cig skyes pa’i sems ni legs par sbyongs || 37

tshe ’dir dngos grub thar pa lus ’dis rnyed || 38

9
jahi jāi citta tahi muṇahu acitta
samarasã..................................... | [TDKP 11, B 11, Tib. 39–42]
.....................................................
..................................................... ||

ᴗᴗ–/ᴗ–ᴗ/ᴗᴗᴗᴗᴗ/ᴗ–ᴗ 17 μ = 4 + 4 + 5 (contra metrum) + 4

ᴗ ᴗ ᴗ ᴗ /............................ ?
......................................... ?
......................................... ? paddhaḍī?

gang du sems ni ’gro ba der || 39

der ni sems med par ni ltos || 40
dbye ba med par ro mnyam gnas par gyis || 41
sems dang sems med de ni legs par tshol || 42

[end of fol. 5]

10
.....................................................
..................................................... |
.....................................................
..................................................... || [TDKP —, B —, Tib. 43–46]

78
tshe ’di nyid la dngos grub legs par gsal por rnyed || 43
sems ni gang du zhi gyur pa || 44
khams gsum po ni de ru thim || 45
rang gzhan mnyam pas sangs rgyas rje btsun ’gyur || 46

[beginning of fol. 7]

11
.............................................
............................................. | [TDKP —, B —, Tib. 47–49]
sacala ṇicala jo saalā[cā]ra
suṇṇa ṇirañjaṇa ma karu viāra || [TDKP 12, B 14, Tib. 50–52]

.................................. ?
.................................. | ?
ᴗᴗᴗᴗᴗᴗ/–ᴗᴗ/–/–ᴗ
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗ/–ᴗ caupaī?

sems ni nam mkha’i ngang du zhugs nas thim || 47

de’i tshe dbang po lnga dang yul rnams dang || 48
phung po khams rnams nang du zhugs nas song || 49
gang zhig brtan dang g.yo ba’i rnam pa kun || 50
stong pa gos pa med pa ste || 51
’di la dpyad par mi bya’o || 52

12
ehus appā ehu jagu
jo paribhāvai ‹kovi› | [TDKP 13, B 15, Tib. 53–56]
...................................
................................... ||

–ᴗᴗ–/––/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ
............................... ?
............................... ? dohā

’di ni bdag go ’di ni ’gro ba’o || 53

gang zhig dbye ba yongs shes pa || 54

79
dri ma med sems kyi rang bzhin la || 55
gang zhig rang rig shes par bya || 56

13
ha jagu ha buddha ha[ ] ṇirañjaṇa
........................................................... | [TDKP 14, B 16, Tib. 57–59]
...........................................................
........................................................... ||

ᴗᴗᴗᴗᴗᴗ/–ᴗᴗ/ᴗᴗ–/ᴗᴗ
............................................... ?
............................................... ?
............................................... ? vadanaka

bdag nyid ’gro ba bdag nyid sangs rgyas te || 57

bdag nyid dri ma med cing bdag nyid yid la mi byed pa || 58
de la ’gro ba med cing gos pa med || 59

14
maṇaha bha[ava] khas[ama bhaavai] [TDKP 15, B 17, Tib. 60–61]
........................................................... |
...........................................................
........................................................... ||

ᴗᴗᴗᴗᴗᴗ/ᴗᴗᴗᴗ/ᴗᴗᴗ
.......................................... ?
.......................................... ?
.......................................... ? dohā

yid ni rje btsun nam mkha’ rje btsun ma || 60

nyin mtshan du ni gar byed lhan cig skyes la rol || 61

15
jamma maraṇa mā karahu r bhantī
.......................................................... | [TDKP 16, B 18, Tib. 62–63]
tittha tapovaṇa ma karahu sevā
.................................................. || [TDKP 17, B 19, Tib. 64–65]

80
–ᴗᴗᴗᴗ/–ᴗᴗ/ᴗᴗ–/–
......................................... ?
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗ–/–
......................................... ? vadanaka

skye dang ’chi ba dag las grol bar ’gyur || 62

gnyug ma’i yid la rgyun du gnas par gyis || 63
’bab stegs dka’ thub nags la ma rten cig || 64
khrus dang gtsang spras bde ba mi rnyed do || 65

16
vamhā vihṇu mahesura devā
.............................................. | [TDKP 18, B 20, Tib. 66–67]
deva ma pūjahu ti[ttha] ma jā[vahu]
......................................................... || [TDKP 19, B 21, Tib. 68–69]

–––/ᴗᴗ–/ᴗᴗ–/–
......................................... ?
–ᴗᴗ–/ᴗᴗ–/ᴗᴗ–/ᴗᴗ
......................................... ? vadanaka

tshangs pa khyab ’jug dbang phyug lha || 66

byang chub yod bzhin gsum la bkur mi bya || 67
lha rnams ma mchod ’bab stegs ma ’gro zhig || 68
lha rnams mchod kyang thar pa thob mi ’gyur || 69

17
buddha ārāhahu avikalacitteṃ
‹bhavaṇivvāṇe ma karahu re thitteṃ› | [TDKP 20, B 22, Tib. 70–71]
paggopāasamāhi laggahu jahi
tahi diḍha kara anuttara siddhai || [TDKP 21, B 23, Tib. 72–74]
jima visa bhakkhai visahi paluttā
‹tima bhava bhuñjai bhavahi ṇa juttā› || [TDKP 22, B 24, Tib. 75–78]

–ᴗ––ᴗᴗᴗᴗᴗᴗ–– 17 μ
ᴗᴗ–––ᴗᴗᴗᴗᴗ–– 17 μ
–––ᴗᴗ–ᴗ–ᴗᴗᴗᴗ 17 μ
ᴗᴗᴗᴗᴗᴗᴗ–ᴗᴗ–ᴗᴗ 15 μ
ᴗᴗᴗᴗ–ᴗᴗᴗᴗᴗᴗ–– 16 μ
ᴗᴗᴗᴗ–ᴗᴗᴗᴗᴗᴗ–– 16 μ ṣaṭpada?

81
rnam par mi rtog sems kyis sangs rgyas mchod par gyis || 70
srid dang mya ngan ’das la gnas par ma byed cig || 71
shes rab thabs kyi ting ’dzin zhugs || 72
gang tshe mi g.yo bar ni brtan par byed nus na || 73
de yi tshe na nyams myong ’grub par ’gyur || 74
ji ltar dug ni zos par gyur pa las || 75
dug gis kyang ni ’chi bar mi ’gyur ba || 76
de ltar srid pa zos kyang rnal ’byor pa || 77
’dod yon gyis ni ’ching bar mi ’gyur ro || 78

18
kammamudda ma dūsaha joi
‹khaṇa āṇanda bheu jāṇijjai› | [TDKP 23, B 25, Tib. 79–82]
lehu re [pa]rama virama viārī
ṇiuṇẽ varagurucaraṇa ārāhī || [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 || 79

skad cig bzhi dang dga’ ba bzhi ru de ru song || 80
skad cig dga’ ba de yi bye brag shes par gyis || 81
mtshan gzhi mtshan nyid spangs pa shes par gyis || 82
kye ho mchog dang dga’ ’bral ’di ni dpyad par bya || 83
bla ma mchog gi zhabs la gus par gyis la legs par long || 84

[end of fol. 12]

19
................................................
................................................ |
................................................
................................................ || [TDKP —, B —, Tib. 85–88]

gang zhig dga’ ba mchog dang dga’ bral gyis || 85

kye ho skad cig der ni lhan skyes rtogs par bya || 86

82
yon tan rin chen dpral ba’i klad rgyas gzhag bya ste || 87
’dod pa mo’i ze ’bru las ni ’di shes par bya || 88

[beginning of fol. 14]

20
khaṇa āṇanda bheu jo jāṇai
so iha jammahi joi bhaṇijjai | [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 || 89

de ni tshe ’di nyid la rnal ’byor par brjod do || 90

21
guṇadosarahia hu paramattha
saasaṃveaṇa k vi ṇattha | [TDKP 26, B 29, Tib. 97–98]
cittācitta vivajjahu ṇitta
sahajasarūeṃ karahu r thitta || [TDKP 27, B 30, Tib. 99–100]

ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗᴗᴗ/–ᴗ
ᴗᴗ––/ᴗᴗᴗᴗ/–ᴗ ullāla?
–––/ᴗᴗ–/ᴗᴗ/–ᴗ
ᴗᴗᴗᴗ–/–ᴗᴗ/ᴗᴗ/–ᴗ caupaī?

skyon dang yon tan spangs pa ’di ni don dam mo || 97

rang rig la ni gang yang med || 98
sems dang sems med rtag tu spongs || 99
kye ho lhan cig skyes pa’i rang bzhin du ni gnas par bya || 100

22
............................................
............................................ | [TDKP —, B —, Tib. 101–102]

83
āvai jāi kahavi ṇa ṇai
guruuvaeseṃ hiahi samāi || [TDKP 28, B 31, Tib. 103–105]

........................................ ?
........................................ ?
–ᴗᴗ–/ᴗᴗᴗᴗ/ᴗᴗᴗ
ᴗᴗᴗᴗ/––/ᴗᴗᴗᴗ/–ᴗ ullāla?

skye ba med cing ’chi ba med || 101

rtsa ba med cing rtse mo med || 102
’ong ba med cing ’gro ba med || 103
gang du yang ni mi gnas so || 104
bla ma’i man ngag gis ni snying la chud || 105

23
vaṇṇa vivajjai ākiivihuṇṇā
savvāāre so saṃpuṇṇā | [TDKP 29, B 32, Tib. 106–107]
............................................
............................................ ||

–ᴗᴗ–/ᴗᴗ–/ᴗᴗᴗᴗ/–
–––/––/––/–
........................................ ?
........................................ ? vadanaka

kha dog spangs shing gzugs med pa || 106

snang ba thams cad de la rdzogs || 107

24
e maṇa mārahu l[ahu] ṇimmūla
...................................................... | [TDKP 30, B 33, Tib. 108–109]
[tahi cau]m[u]d[d]a.....................
...................................................... || [TDKP 31, B 33, Tib. 110–111]

–ᴗᴗ/–ᴗᴗ/ᴗᴗ–/–ᴗ
....................................... ?
ᴗ ᴗ ᴗ ᴗ – ᴗ.................... ?
..................................... ? ullāla?

84
yid ni sod la sems ni rtsa ba med par gyis || 108
sems kyi lhag ma zug rngu thong || 109
’di ru sku bzhi phyag rgya bzhi || 110
khams gsum ma lus de tshe dag || 111

25
hauṃ suṇṇa jagu suṇṇa tihua[ṇa] suṇṇa [TDKP 32, B 34, Tib. 112–114]
............................................................... |
...............................................................
............................................................... ||

ᴗ–/–ᴗ/ᴗᴗ–/ᴗᴗᴗ/ᴗᴗ–ᴗ
................................................. ?
................................................. ?
................................................. ? śakti?

bdag dang ’gro ba khams gsum stong || 112

dri ma med pa’i lhan cig skyes pa la || 113
dge dang mi dge gang yang med || 114

26
jahi icchai tahi jāu maṇa
etthu ṇa kijjai bhanti |
adha ughāḍyi āloaṇeṃ
jjhāṇeṃ hoi r thitti || [TDKP 33, B 35, Tib. 115–118]

ᴗᴗ–ᴗᴗ/ᴗᴗ–/ᴗᴗᴗ
–ᴗᴗ–/ᴗᴗ–/ᴗ
ᴗᴗᴗ–ᴗ/––/ᴗ–
–––/ᴗᴗ–/ᴗ dohā

yid ni gang du ’gro ’dod pa || 115

de la ’khrul par mi bya’o || 116
mig ni mi ’dzum pa dag gis || 117
bsam gtan gyis ni gnas par bya || 118

85
 Repro-Transcript of the Tillopādasya
Dohākoṣapañjikā Sārārthapañjikā

TDKP Folio 2 recto

2r1 [+ + + + + + + +]dasya dohāyāṃ kriyate sārārthapañjikā || iha khalu

mahāyogīśvara(s ti)[+ +]
2r2 do mahākaruṇāyamānaḥ sa◯tvārthaṃ svādhigatam artham
pratipādayituṃ kāma āha || 1 || kandha [+ +]
2r3 āattaṇa indī sahajasahā◯[·]eṃ saala vivandī || aihikaṃ
skandhādīnāṃ pāratrikaskandhādihetu[+ +]
2r4 (n)āṃ sahajena śodhana prathama◯ta āha | skandhety ādi | skandhāḥ
pañca _ rūpavedanāsaṃjñāsaṃskā[+]
2r5 vijñānalakṣaṇāḥ | bhūtāḥ pañca _ pṛthivī_āpatejavāyu_ākāśalakṣaṇāḥ ||
āyatnaind(r)iyāṇi

86
 TDKP Folio 2 verso

2v1 cakṣuḥśrotraghrāṇajihvākāyamano _ lakṣaṇāni | etāni saha(jā)ni _

sahajasvabhāv[·]na _ ba(dhya)[+ + +]
2v2 || kiṃ sahaja _ bhāvasvabhāvo ◯ vā _ bhaved abhāvasvabhāvo vā |
yadi bhāvasvabhāvas tadā saṃsāra e
2v3 va | yadi abhāvasvabhāvaḥ _ ◯ tadā ucchedaḥ _ sopi naṣṭa eva ity
āśaṅkayām āha | sahajeṃ bhā[+]
2v4 bhāva ṇa pucchaha | suṇṇakaru◯ṇa tahi samarasa icchia iti ||
sahaje bhāvābhāvau _ saṃ(sā)[+]
2v5 nirvvāṇasvabhāvau ṇa pṛcchate | yataḥ śūnyatākaruṇe tatra sahaje
samarase (iccha)[+ + + +]

87
 TDKP Folio 3 recto

3r1 ’sau ānandarūpaḥ paramasukhaḥ saṅkalpamātra iti | tasmāt

saṃkalpābhinives[·]na [+ + + +]
3r2 ātmanaḥ saṃsārabandhana◯m mā kuru iti _ kathan tarhi
saṃkalpābhiniviṣṭaṃ cittaṃ | śodh[· + + +]
3r3 ty āha || māraha citta ṇi├ ◯vvāṇeṃ haṇiā | tihuaṇasuṇṇaṇirañjaṇa
paṇiā i[+]
3r4 saṅkalpābhiniṣṭiṃ cittaṃ ni◯rvvāṇena śūnyatālakṣaṇena | hatvā
māryatāṃ _ mārayitvā ca [·]i[+ +]
3r5 na śūnya _ nirañjana _ jñāna praveśyatāṃ || ayam atra samudāyārthaḥ |
sarvvaprapañcagoca(r)e [+ + + + +]

88
 TDKP Folio 3 verso

3v1 cch(e)dātupātadoṣabhayāt | apratiṣṭhitarūpopi sahaja iṣyate || tathā

c(o)kta | na sa[ṃ]sā[+ + + +]
3v2 ṇe asthitāya namostu te i◯ti || amanasikārasvabhāvatatvadūṣakaṃ
kaścit nirākartum ā[+]
3v3 || 2 || amaṇasiāra ◯ ma dūsaha micche | appaṇuvandha mi karahu
re icche _ ity ādi | na [+ +]
3v4 si kriyata iti | amana◯sikāra nirvvikalpakaṃ _ sahajajñānaṃ _ taṃ mā
dūsaya | sahaja[+ +]
3v5 lpa abhinivesena || tathā coktaṃ | yāvān kaścid vikalpaḥ prabhavati
manasi ṭyajyarūpaṃ (sa)[+ + + +]

89
 TDKP Folio 4 recto

4r1 jñānena cittam viśodhya | nirvvikalpakasahajajñāne cittaṃ

sthirīkriyatām iti | [·](i)[+ + + + + + +]
4r2 ttapraveśanopāyam āha || ◯ citta khasama jahi samasuha paiṭṭhai |
i[+ + + + + + + + +]
4r3 ṇa dīsai _ iti | citta◯m āsaṅgalakṣaṇaṃ | khasamena śūnyatājñā(ne)[+
+ + + + + + + +]
4r4 samasukhe pravisati | tat ◯ kṣaṇe ca indriyair viṣayā na dṛśyante vika[+
+ + + + + +]
4r5 nām upasaṃhāram āha || āirahia ehu antarahiā | varagurupāa a[+ + +
+ + + + +]

90
 TDKP Folio 4 verso

4v1 śāśvatāntābhāvāt | ādirahitam etat samasukha | ucchedāntābhā(v)[ · ·· +

+ + + + + +]
4v2 denādvayaṃ kathitam upade◯śarūpeṇa _ na tu vācā kathayituṃ śa[····
+ + + + + + + +]
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[+ + + + + + + + + + +]

91
 TDKP Folio 5 recto

5r1 sādharaṇam ity āha || ◦ || vaḍha aṇaṃloa agoara tatta _ paṇḍialoa

agamma | jo guru(pā)[+]
5r2 ity ādi | mūrkhajanāgo◯caraṃ tatvaṃ
bāhuśāstrābhiniviṣṭapaṇḍitalokasya cāgamya | yaḥ
5r3 puṇyavān gurupādapra◯sannaḥ | tava tatvaṃ gamyaṃ jñātuṃ śākyaṃ |
tad eva vyaktīkartum āha ||
5r4 saasaṃveaṇa tattapha├ ◯lu tīlopāa bhaṇantīty ādi ||
svasaṃvedanaṃ phalaṃ tatvaṃ | ye (ma)
5r5 nogocaraprāptāḥ padārthās te paramārtho na bhavantīti | tillopādā
bhaṇanti | yat svaya(m)

92
 TDKP Folio 5 verso

5v1 bhūyamānan nirvikalpakaṃ mahāsukhaṃ tad eva tatvaṃ _

nānyavikalpaviṣayābhāvā iti saṃkṣepārthaḥ [+ +]
5v2 lpanāśanopāyam āha | ◯ sahajeṃ | cīa visohahu caṅgaṃ | iha
jammahi siddhi (i)[+ + + +]
5v3 jena cittaṃ vikalpajñānaṃ ◯ sodhyatāṃ _ caṅga _ atisayena _ tadā
ihaiva janmani _ siddhayo (hi) [+]
5v4 kāḥ śāntikādayo bhava◯nti | mokṣaś ca prāpsyasi anena śarīreṇa |
cittaśodhanapha
5v5 laṃ | punar apy āha || 9 || jahi jāi citta tahi muṇahu acitta samarasaṃ
ity ādi || saha[+]

93
 TDKP Folio 7 recto

7r1 dā buddho bhavatīti bhāvaḥ | tadā jagadarthaḥ katham ity āha || ◦ ||

sacala ṇicala jo saalā[+]
7r2 ra | suṇṇa ṇirañjaṇa ma ka◯ru viāra _ iti | sacalaṃ satvalokaḥ _
niścalaṃ bhājanaloka[+]
7r3 | yaḥ sa _ sakalasya loka◯syacāro vyavahāras tam
āśrityāvicāritaikaramaṇīyatvena jaga
7r4 darthaḥ pravarttata iti bhāva◯ḥ | śūnyaṃ sakalavikalparahitaṃ
nirañjanaṃ savāsanakleśajā(la)
7r5 kalaṅkavikalaṃ tatvajñānaṃ | tatra vicāro mā kriyatāṃ | yathā
vikalpako ’pi cintāmaṇir yathā śa[+]

94
 TDKP Folio 7 verso

7v1 jagadarthaṃ karoti | tathā ’vikalpakam api jñānaṃ praṇidhānāvedhāt

satvānāṃ puṇyādhipaty(ā)[+ +]
7v2 nābhāgena jagadarthaṅ ka◯rotīti samudāyārthaḥ | ātmātmīyagrahe
dūṣaṇam āha
7v3 || 12 || ehu se appā ◯ ehu jagu jo paribhāvai _ ity ādi || eṣa ātmā
eta(t)
7v4 jagad iti | yaḥ ko pi pa◯ribhāvayati | nirmmalacittasvabhāvatāṃ
kathaṃ so pi budhyati
7v5 | ātmātmīyagrahāveśāt na tatvaṃ budhyatīty arthaḥ | tatvabhāvakasya
yoginaḥ sar[·]ayā[+ + +]

95
 TDKP Folio 8 recto

8rsup.mg [+ + + + + + + + + + + + + + + + + + + + + + + + ·]yamaya(ṃ)
dṛśyate jagat || ④
8r1 [+]ha || 13 || hau jaga hau vuddha (ha)[+] ṇīrañjaṇa ity ādi || aham
eva jagat aham e[+ + +]
8r2 aham eva nirañjanaṃ | ◯ amanasikāraś cāham eva | bhavaḥ saṃsāras
tasya bhañjano [+ +]
8r3 (kaḥ) ity evaṃ tatvābhi◯nnamānaso yogī _ tattvam ayaṃ jagad iti |
aharniśaṃ bhā[+ + +]
8r4 [+]vaṃ matvā tu vai yogī yo ◯bhyaset sumāhitaḥ _ sa _ sidhyati na
saṃdeho mandapuṇyo[·]i [+ + +]
8r5 [+]ti | bhagavato bhagavatībhāvanā ca tatvena śodhanīyā ity āha ||
maṇaha bha[···]o kha(s)[ · + + +]
8rinf.mg. [+ + + +] hi jagat sarvaṃ madbhavaṃ bhuvanatrayaṃ | mayā
vyāptam idaṃ sarvvaṃ nānyamayaṃ dṛśyate jagat ④

96
 TDKP Folio 8 verso

8v1 [+ +] ity ādi || mano bodhicittaṃ bhagavān khasamaṃ tadvyāpakaṃ

mahāsukhaṃ bhagavatī || tathā (ca)
8v2 [+ + +]rājatantre | śukrā◯kāro bhaved bhagavān tatsukhaṅ kāminī
smṛtam iti | athavā _ [·]i [+]
8v3 [+]ruṇā bhagavān | ◯ khasamaṃ śūnyatā _ sā bhagavatī
śūnyatākaruṇābhinnajñā[+]
8v4 (bhaga)vān | bhagavatī ◯ ca nānyā ity evaṃ _ aharniśaṃ | sahajena
cittaṃ yojayi(t)[ · +]
8v5 [+ + + + + + +]ta || tathā coktaṃ sam(pu)ṭe | nadīśrotraḥpravāhena _
dīpajyotiprabandhava[+]

97
 TDKP Folio 9 recto

9r1 [+ +] tatvayogena sthātavyañ cāharnisam iti | janmamaraṇavikalpaś ca

yoginā na karttavya i[+]
9r2 [+] || jammamaraṇa mā ◯ ka karahu re bhantī _ ity ādi | janma
utpādaḥ _ maraṇam vinā[+]
9r3 [+]yam api vikalpamātram e◯va na tatra bhrāntiḥ karttavyāḥ || tathā
coktaṃ | mṛtyur nāma vikal[+ +]
9r4 nīyate khecarīpadam iti ◯ || punar uktaṃ |
praṇidhānāvedhasāmarthyāt satvānāṃ puṇya[+ +]
9r5 | utpādas tatvarūpeṇa _ nānyarūpeṇa vidyata iti | tasmād ātmīyaṃ
cittaṃ niran(t)are s(th)i[+ + +]

98
 TDKP Folio 9 verso

9v1 (tā) na vidyate antaram vyavāyo ’sminn iti nirantara(ṃ) | śūnyatā[+ + +

+ + + + + + +]
9v2 [+ +]rniśaṃ sthātavyam iti bhā◯vaḥ | tatvabhāvakasya yogino
hitārthatapova[+ + + +]
9v3 [+ +]m āha || tittha tapovana ◯ ma karahu sevā ity ādi |
bāhyatīrthyatapovanasevāṃ [+ + +]
9v4 [+ +]snānena bāhyarūpe◯ṇa mokṣaṃ na prāpsyati | ayam atra
samudāyārthaḥ _ mahā(yā)[+]
9v5 [+ +] tīrthyaṃ | tadudbhavajñānadhārayā sakalavikalpamalaṃ
prakhyālya mokṣaṃ prāpya[+ + +]

99
 TDKP Folio 10 recto

10r1 tīrthyādijalasnāneneti | tatvabhāvakena yoginā lokikadevatā’rccana

na mas karttavyo iti [+ + +]
10r2 dayati || || vamhā vih◯ṇu mahesura deva ity ādi | brahmā viṣṇu
maheśvaraś ca _ trayo [+ + +]
10r3 dhisatvena sarvvathā na nama◯skarttavyāḥ | adhamamārgge
vyavasthitatvāt || tathā co(ktaṃ) [+ + +]
10r4 hasrikāyāṃ prajñāpārami◯tāyāṃ | nānyebhyo devebhyaḥ puṣpam
vā dhūpan dīpaṃ dāta(vyaṃ) [+ + +]
10r5 cānyāṃ devān apāś(r)ayate iti | tad evāha || deva ma pūjahu ti[··]
ma (jā)[ ·· + + + + + +]

100
 TDKP Folio 10 verso

10v1 prastarādidevapūjā na ka(r)ttavyāḥ | bāhyatīrthyagamanañ ca na

karttavya(ṃ) | bāhyadeva(tā ’)[+ + + + +]
10v2 rthasnānenādhimokṣan na ◯ prāpyate || || vuddha ārāhahu
avikalacitteṃ ity ādi | [+]
10v3 dvayajñānāṃ | prajñāpāramai◯tā ca sobhidhīyate || tathā coktaṃ
dignāgapādaiḥ | [+ + + + +]
10v4 tā jñānam advayaṃ sā tathā◯gata iti | ārādhyatā sevyatā(ṃ) _
a(vik)[ · + + + + +]
10v5 cittena | bhavasaṃsāre nirvvāṇe ucchede ca sthitir mā kuruḥ | tad
eva pun[· + + + + + +]

101
 TDKP Folio 11 recto

11r1 || || paggopāasamāhi laggahu | jahi tahi diḍha kara anuttara

siddhai i[·]i[+ + + + +]
11r2 mādhiḥ śūnyatākaruṇa◯’dvayasamādhiḥ | tatra lagno bhava _ yadi
tatra [+ + + + + +]
11r3 te tadā’nuttaraṃ buddhajñā◯naṃ sidhyati nātra saṃdehaḥ |
tatvaparijñāne[+ + + + + +]
11r4 jima visa bhakkhai visa├ ◯ha paluttā ity ādi | yathā viṣaṃ
bhakṣayati vi[+ + + + + +]
11r5 viṣeṇa maraṇan na bhavati | tathā bhavaṃ _ saṃsārasukhaṃ
viṣayādikaṃ bhuṅkte yogī | [+ + + + +]

102
 TDKP Folio 11 verso

11v1 gino viṣayena saṃsārabandhanan na bhavati || tathā coktaṃ hevajre |

yenaiva vi(ṣa)[+ + + + + + + + + + +]
11v2 | tenaiva viṣatattvajño viṣe◯ṇa sphoṭayed viṣaṃ || yena yena hi
ba(dhya)[+ + + + + + + + + +]
11v3 pāyena tu tenaiva mucyate ◯ bhavabandhanād iti ||
karmmam(udrā)ṃ (v)i[+ + + + + + + + + + +]
11v4 yitum āha || 18 || kamma◯mudda ma dūsaha joi ity ādi [+ + + +
+ + + + + + +]
11v5 tvāraḥ kṣaṇāḥ | catvāraś cānandās tayaiva parijñāyante || tathā
coktaṃ hevajr(e) | [+ + + + + + + +]

103
 TDKP Folio 12 recto

12r1 mādhye vaṅkārabhūṣitaṃ | ālayaḥ sarvvasaukhyānāṃ

buddharatnakaraṇḍakaṃ || ānandās tatra jāyante kṣa[+]
12r2 bhedena bheditāḥ | kṣaṇajñā◯nāt sukhaṃ jñānāṃ
evaṃkāpratiṣṭhitaṃ || vicitrañ ca vipākañ ca (vi)[+]
12r3 rddañ ca vilakṣaṇaṃ || catuḥ◯kṣaṇaṃ samāgamya evaṃ jānanti
yoginaḥ | vicitraṃ vividhaṃ [+]
12r4 taṃ āliṅganacumbanādi◯kaṃ | vipākaṃ tadviparyāsaṃ sukhaṃ
jñānasya bhuṃjanaṃ | vima(rdda)[+]
12r5 locanaṃ proktaṃ sukhaṃ bhuktam mayaiti ca | vilakṣaṇaṃ tribhyo
’nya rāśārāgavivarjitaṃ || [+ +]

104
 TDKP Folio 12 verso

12v1 tre prathamānanda prathamānando vipākake | viramānando

vimarde ca sahajānando vila(kṣa)[+]
12v2 ity ādi | kṣaṇabheda ā◯nandabhedaś ca kathaṃ parijñāyate |
karmmamudrā vinā _ tasmā[+ +]
12v3 mudrā na dūṣayitavyā | ◯ mayaiva lakṣalakṣaṇahīnan tatva(ṃ)
parijñāyate | parama[·](i)
12v4 ramayor madhye lakṣyaṃ vīkṣya ◯ dṛḍhīkuru iti vacanāt | tad eva
pratipādayati || lehu re [+]
12v5 rama virama viārī | ṇiuṇeṃ varagurucaraṇa ārāhī iti || nipuṇena
varagu(ru ca)[+ +]

105
 TDKP Folio 14 recto

14r1 pāyayet tāsāṃ svayañ caiva pibed vratī | paścād anurāgayet

mudrāṃ svaparārthaprasiddhaye | kakkole vo(l)[·]
14r2 kaṃ kṣiptvā kunduruṃ kurute vra◯tī | tasmin yogasamudbhūtaṃ |
karppūraṃ sahajaṃ smṛtam iti | tad eva punaḥ
14r3 sphuṭayati || khaṇa āṇanda ◯ bheu jo jāṇai so iha jammahi joi
bhaṇijjai _ iti | kṣaṇānā
14r4 m ānandānāñ ca bhedaṃ yo jāti ◯ | sa eva iha janmani yogīti
bhaṇyate tatvopāyaparijñāt | tatva
14r5 sya svarūpam āha || 21 || guṇadosarahia ehu paramattha _
saasaṃveaṇa kevi ṇattha iti | guṇa

106
 TDKP Folio 14 verso

14v1 dosai rahihita eṣa paramārthaḥ | svasamvedana _ kenāpi _ nārthaḥ

prayojanaṃ | nahi guṇās tatrā ’ropayitavyā(ḥ)
14v2 doṣās tasmād apanetavyāḥ | ◯ tathā coktaṃ || nāpaneyam ataḥ
kiñcit prakṣeptavyaṃ na kiñcin | dra(ṣṭa)
14v3 vyaṃ bhūtato bhūtaṃ bhūtadarśī vi◯mucyata iti | abhyāse
dṛḍhatām āha || cintācitta vivajjahu ṇitta _ sa
14v4 hajasarūeṃ karahu re thitta ◯ iti | cintācittaṃ nityaṃ parityajya
_ devatāmūrtticetasā | dinam e[+]
14v5 m avicchinnaṃ bhāvayitvā _ parīkṣatha | nānyopāyosti saṃsāre
svaparārthaprasiddhaye | sakṛd abhyāsi[+ +]

107
 TDKP Folio 15 recto

15r1 dyā pratyayakāriṇī iti | tatvasya gamanāgamanarahitatām āha || ||

āvai jāi kahavi ṇa ṇa(i)
15r2 guruuvaeseṃ hiahi sa◯māi _ iti | tatvaṃ na kutaścit āyāti _ na
kutracit yāti | na ka
15r3 ścid api sthāne tiṣṭhati | ta◯thā coktaṃ || aṣṭasāhasriyāṃyāṃ _ na hi
kulaputra tathatā āgacchati
15r4 gacchati vā _ acalitā tatha◯tā | evam eva kulaputra _
tathāgatasyāgamanam vā gamanam vā na pra[+]
15r5 yata ity ādi vistara | evaṃbhūtam api _ tattvaṃ gurūpadeśena
hṛdaye saṃmāti || tatvasya varṇṇā(va)[+]

108
 TDKP Folio 15 verso

15v1 rahitatām āha || vaṇṇa vivajjai ākiivihuṇṇā | savvāāre so

saṃpuṇṇā iti || va(rṇṇi)[+ + +]
15v2 dinā varjjitaḥ | uktañ ca || ◯ paramārthastotre | na rakto
haritamāṃjiṣṭho varṇṇaste nopalabhyat(e)
15v3 na pītaḥ kṛṣṇaḥ śuklo vā ◯ avarṇṇāya namostu te _ iti | ākṛtyā ca
bhujamukhādinā vih[· +]
15v4 ḥ | uktañ ca || na mahān nāpi ◯ hrasvopi na dīrghaḥ parimaṇḍalaḥ
| apramāṇagatiṃ prāpyā(pra)[+]
15v5 ṇāya namostu te | iti || tathāpi _ sa _ sarvvair ākāraiḥ saṃpūrṇṇaḥ
sarvvākāravaropetā śūnyatā[+ +]

109
 TDKP Folio 16 recto

16r1 matā iti vacanāt || idānīṃ tadvipakṣakṣaye yatnaḥ karaṇīya ity āha ||
|| e maṇa mārahu (l)[· +]
16r2 ṇimūla ity ādi | etat ma◯naḥ _ vikalpabhūtaṃ saṃsārakāraṇaṃ _
laghu śīghram māraya | kathaṃ bhū[+]
16r3 ity āha | aśeṣacintāyā ◯ avidyāyāś ca mūlaṃ pradhānaṃ kāraṇaṃ ||
tathā coktaṃ | na vikalp[· +]
16r4 [+ + ·](i)[ ·· ·](aṃ) [······ + ·](i)◯(dya)te | tenāpetavikalpa[+ +
·](ai) [+ + ·](i)[··]tir iti || [·· +]
16r5 [+ + + + + + + + + + + + + ··]m[·]d[·]a ity ādi || etaiś catuḥkāyair
nirmm[· + + + + + + +]

110
 TDKP Folio 16 verso

16v1 [+ + + + + + + + + + + +
+](ka)[·]mma_(dha)[·]mmajñāna_mahāmudrāḥ prāpyant[·] (yo)[+ + +
+]
16v2 [+·····]u[··] (bhavati vi)◯ṣayānāṃ śuddhabhāvatvāt sva[+ + ·]aṃ
[+](raṃ) sukhaṃ [·······]i[+]
16v3 yepi anye pratibhāsante ◯ hi yoginaḥ | sarvve te śuddhabhāvā hi |
yasmād buddhamaya(ṃ) ja[+ +]
16v4 ti | tillopāda ātmano ◯ ’nubhavam bhaṇati || 25 || hauṃ suṇṇa jagu
suṇṇa tihu(a)[+]
16v5 suṇṇa ity ādi || aham api śūnyaṃ vikalpamācaratvāt | jagad api
śūnyaṃ vikalpamāt[· + +]

111
 TDKP Folio 17 recto

17r1 tribhuvanam api śūnyaṃ nirmmalamalarahite _ sahaje

mahāsukha(ṃ) | na pāpan na puṇyaṃ sambhavati | tathā [+]
17r2 ktaṃ _ anāvile _ mahājñāne _ ◯ jyotīrūpe prabhāsvare |
pāpapuṇyakathā kutra _ vikalpāgoca[+]
17r3 śubhe | bhāvanāyā anā bho◯gavāhitvam āha || 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 yātu | atra bhrāntir mā kriyatāṃ | manogamanamārggam āha ||
adhaḥ sthitaṃ nirmāṇacakrā(t u)[+ +]

112
 TDKP Folio 17 verso

17v1 avadhūtīmārggaṃ udghāṭya muktīkṛtya | ālokena

caṇḍāgnijñānolkayā _ dhyānena mahāsukhastha
17v2 sthitir bhavati | ayam atra ◯ saṃkṣepārthaḥ | caṇḍālīyogabhāvanayā
mahāsukhacakrai citta[+]
17v3 rīkaraṇaṃ hi sahajasphuṭī◯karaṇaṃ kāraṇam iti || ◦ ||
śrīmahāyogīśvaratillopā[+]
17v4 sya dohākoṣapañjikā _ sā◯rārthabhañjikā nāma samāptāḥ || |

113
 Index Verborum of Tilopā’s Dohākoṣa
Each Apabhraṃśa 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 dohās as they occur in the edition of the Tillopādasya
Dohākoṣapañjikā Sārārthapañjikā (TDKP). If the Tibetan text has not the
translation of the Apabhraṃśa word, we find (―).

Apabhraṃśa Sanskrit Tibetan TDKP

agamma agamya bgrod bya min 8
agoara agocara spyod yul min [bis] 8
aṇṇa anya [aṇṇaloa:] ’jig rten ’gro ba rnams 8
addaa advaya gnyis med 6
adha adhas (―) 33
anuttara ts. (―) 21
anta ts. [antarahia:] tham spangs 6
appā ātman bdag 13
appāṇuvandha ātmānubandha rang nyid ’ching 4
amaṇasiāra amanasikāra yid la mi byed 4
avikala ts. (―) 20
āattaṇa āyatana skye mched 1
āi ādi [āirahia:] thog ma spangs 6
ākii ākṛti gzugs 29
ācāra ts. rnam pa 12
āṇanda ānanda (―) 25
āra ākāra [savvā āre:] snang ba thams cad de 29
la
ārāhahu ā√rādh mchod par gyis 20
ārāhī ā√rādh long 24
āloaṇa ālokana [āloaṇeṃ:] mig...dag gis 33
āvai ā√yā ’ong ba 28
icchai √iṣ ’dod pa 33
icchaha √iṣ ’dod 2
iccha icchā (―) 4
indī indriyāṇi dbang po rnams 1
[ĩdī:] dbang po 5

115
iha asmin ’dir 10
’di nyid la 25
ughāḍyi ud√ghaṭ mi ’dzums pa 33
uvaesa upadeśa [uvaeseṃ:] man ngag gis 28
e etad (―) 30
etthu atra de la 33
ehu etad ’di ru 6
’di ni 13
’di ni 26
ehuse eṣas ’di ni 13
kandha skandha phung po 1
kamma karma las 23
kara ts. byed nus 21
karahu √kṛ byed 4
gyis 16
cig 17
[mā kuru:] ma byed cig (20)
bya 27
karu √kṛ bya’o 12
karuṇa ts. snying rje 2
kahavi kiñcidapi gang du yang ni 28
kahia kathita bstan 6
kahijjai √kath bstan 7
kijjai √kṛ bya’o 33
kīsa kasmai su zhig la 7
kevi kenāpi gang yang 26
kovi ko ’pi gang zhig 13
khaṇa kṣaṇa skad cig [bis] (23)
skad cig 25
khasama ts. mkha’ ’dra 5
nam mkha’ 15
guṇa ts. yon tan 26
guru ts. [varagurupāa:] bla ma mchog gi 6
zhabs
[gurupāa:] bla ma’i zhabs 8
[varagurucaraṇa:] bla ma mchog gi 24
zhabs
bla ma 28
goara gocara spyod yul [bis] 8
spyod yul (9)
cau catur bzhi [bis] 31
caṅgaṃ ts. legs par 10

116
caraṇa ts. zhabs 24
citta ts. sems 3
sems 5
sems 11
[acitta:] sems med 11
[avikalacitteṃ:] rnam par mi rtog 20
sems kyis
[cittācitta:] sems dang sems med 27
cīa citta sems 10
jagu jagat ’gro ba 13
’gro ba 14
’gro ba 32
jamma janman [iha jammahi:] tshe ’dir 10
[jammamaraṇa:] skye dang ’chi ba 16
dag
[iha jammahi:] tshe ’di nyid la 25
jahi yatra (―) 5
gang du 7
gang du 11
gang du 33
yadā gang tshe 21
jāi √yā ’gro ba 11
’gro ba 28
jāu √yā ’gro 33
jāṇai √jñā shes pa 25
jāṇijjai √jñā shes par gyis (18)
jāvahu √yā ’gro zhig 19
jima yathā ji ltar 22
juttā yukta [ṇa juttā:] ’ching bar mi ’gyur ro (22)
jo yas gang 8
gang zhig 12
gang zhig 13
gang 25
joi yogin rnal ’byor pa 23
rnal ’byor pa 25
jjhāṇa dhyāna [jjhāṇeṃ:] bsam gtan gyis 33
ṇa na mi 2
mi 5
ma (9)
[ṇattha:] med 26
med 28
mi 33

117
ṇai √as med 28
ṇiuṇẽ nipuṇatas legs par 24
ṇicala niścala brtan 12
ṇitta nityam rtag tu 27
ṇimmūla nirmūla rtsa ba med pa 30
ṇirañjaṇa nirañjana gos pa med 3
gos pa med pa 12
dri ma med 14
ṇirāsa nirāśa (―) 7
ṇivvāṇa nirvāṇa [ṇivvāṇeṃ:] mya ngan ’das pa rgyab 3
la
tatta tattva de nyid 7
de nyid 8
de nyid 9
tapovaṇa tapovana dka’ thub nags 17
tahi tatra de ru 2
der ni 7
der ni 11
’di ru 31
[jahi...tahi:] gang du 33
tadā [tahi matta:] skad cig tsam ni der 5
de yi tshe na 21
tittha tīrtha ’bab stegs 17
’bab stegs 19
tima tathā de ltar (22)
tihuaṇa tribhuvana khams gsum 3
khams gsum 32
tīlopāa tilopāda te lo pa 9
tu yattu (―) 7
thitta sthita [thitteṃ:] gnas par (20)
gnas pa 27
thitti sthiti gnas 33
diḍha dṛḍha mi g.yo bar ni brtan par 21
dīsai √dṛś mthong 5
dūsaha √duṣ [ma dūsaha:] skur pa ma ’debs shig 4
[ma dūsaha:] skur ma ’debs 23
deva ts. [devā:] lha 18
lha rnams [bis] 19
dosa doṣa skyon 26
paiṭhai pra√viṣ zhugs 5
paggopāa prajñopāya shes rab thabs 21
paṇḍia paṇḍita [paṇḍialoa:] mkhas pa rnams 8

118
parama ts. mchog 24
paramattha paramārtha don dam 9
don dam 26
paribhāvai pari√bhū dbye ba yongs shes pa 13
paluttā pravṛtta gyur pa 22
pavaṇa pavana rlung 7
pasiā pra√sṛ ’jug 3
pāa pāda zhabs 6
zhabs 8
pāiai pra√āp gyur pa (9)
pucchaha √prach ’dri 2
pūjahu √pūj mchod 19
phalu phala ’bras bu 7
’bras bu 9
bhaavã bhagavant rje btsun 15
bhaavai bhagavatī rje btsun ma 15
bhakkhai √bhakṣ zos par gyur pa 22
bhaṇanti √bhaṇ bstan pa yin 9
bhaṇijjai √bhaṇ brjod do 25
bhanti bhrānti (―) 16
’khrul pa 33
bhava ts. srid (20)
srid pa (22)
[bhavahi:] ’dod yon gyis (22)
bhāva ts. [bhāvābhāva:] dngos dang dngos 2
med
bhuñjai √bhuj zos (22)
bhūa bhūta khams 1
bheu bheda bye brag (23)
bye brag 25
ma na, mā ma [bis] 4
mi 12
ma 17
mi 19
ma [bis] 19
ma 23
maṇa manas [maṇagoara:] yid kyi spyod yul (9)
yid 30
yid 33
maṇaha manas yid 15
matta mātra tsam 5
marai √mṛ zhi gyur pa 7

119
maraṇa ts. ’chi ba 16
mahesura maheśvara dbang phyug 18
mā ts. (―) 16
māraha √mṛ sod 3
mārahu √mṛ sod 30
micche mithyā brdzun pa rnams kyis 4
muṇahu √man ltos 11
mudda mudrā [kammamudda:] las 23
[caumudda:] phyag rgya bzhi 31
rahia rahita spangs [bis] 6
spangs pa 26
re ts. (―) 4
(―) 16
kye ho 24
kye ho 27
(―) 33
laggahu √lag zhugs 21
lahu laghu (―) 30
līṇo līna [līṇo hoi:] thim par ’gyur 7
lehu √lih (―) 24
loa loka rnams [bis] 8
vaḍha vaṭhara (?) rmongs pa 8
vaṇṇa varṇa kha dog 29
vamhā brahmā tshangs pa 18
vara ts. mchog 6
mchog 24
viāra vicāra dpyad pa 12
viārī vi√car dpyad par bya 24
virama ts. [=viramānanda:] dga’ bral 24
vivajjai vi√vṛj spangs 29
vivajjahu vi√vṛj spongs 27
vivandī vi√bandh de las byung zhing de ru thim 1
visa viṣa dug 22
[visahi:] dug gis 22
visaa viṣaya yul rnams 5
visohahu vi√śudh sbyongs 10
vihuṇṇā vihīna med pa 29
vihṇu viṣṇu khyab ’jug 18
buddha ts. sangs rgyas 14
sangs rgyas 20
sa tad (―) 7
saa svaka rang 7

120
 rang 9
rang 26
saala sakala ma lus 1
kun 12
saasaṃveaṇa svakasaṃvedana rang rig pa 7
rang rig 9
rang rig 26
sacala ts. g.yo ba 12
saṃpuṇṇā saṃpūrṇa rdzogs 29
samarasa ts. ro mnyam 2
ro mnyam 11
samasuha samasukha mnyam pa’i bde ba 5
samāi saṃ√yā chud 28
samāhi samādhi ting ’dzin 21
sarūa svarūpa [sarūeṃ:] rang bzhin du 27
savva sarva [savvā āre:] snang ba thams cad de 29
la
sahaja ts. lhan cig skyes pa 1
[sahajeṃ:] lhan skyes 2
[sahajeṃ:] lhan cig skyes pa 10
[sahajasarūeṃ:] lhan cig skyes pa’i 27
rang bzhin du
sahāva svabhāva [sahaveṃ:] rang bzhin las...de ru 1
siddhai √sidh ’grub par ’gyur 21
siddhi ts. dngos grub 10
suṇṇa śūnya [suṇṇakaruṇa:] stong pa snying rje 2
stong pa 3
stong pa 12
stong 32
sevā ts. [ma karahu sevā:] ma rten cig 17
so tad de ni (9)
de ni 25
de 29
ha aham bdag nyid [ter] 14
hauṃ aham bdag 32
haṇiā √han sod 3
hia hṛdaya [hiahi:] snying la 28
hoi √bhū ’gyur 7
bya 33
honti √bhū yin no (10)

121
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