인간으로서의 틸로파는 왕실 생활에 지쳐 승려가 되었다. 한 영어 전기인 'Karmapa: The Black Hat Lama of Tibet'(Douglas and White(1976) 및 Thrangu Rinpoche(2002: 5-8))에서 Tilopa가 위대한 인디언과 소년이 된 관계를 설명합니다. siddha Nagārjuna와 그것이 그가 왕으로 즉위하게 된 방법[8] 그런 다음 사치스러운 삶에 지쳐 벵골의 Somapuri 사원에서 승려가 되었습니다.
그 후, 틸로파는 수도사들에 의해 수도원에서 추방되었다고 합니다[9]. 그러나 Thrangu Rinpoche(2002: 11)는 Tilopa가 실제로 Ḍākinī(Karpo Sangmo)에 의해 수도원을 떠나 '광인처럼 행동하라'는 말을 들었다고 설명합니다.
“Ḍākinī는 앞에 있는 하늘에 있는 Chakrasamvara의 만다라로 변신하여 Tilopa에게 수행의 창조와 완성 단계에 대한 지침을 주었습니다. ....이 두 가지 경전으로 틸로파는 어느 정도 깨달음을 얻었고 Ḍākinī가 말하기를 "이제 비구직을 버리고 미친 사람처럼 행동하여 아무도 당신이 하는 일을 알지 못하도록 은밀히 수행하십시오." 그녀는 하늘로 사라졌다. Tilopa에게 이러한 지시와 권한을 부여한 이 Ḍākinī를 Karpo Sangmo라고 불렀습니다. ...... Tilopa의 전기의 이 부분은 사람들이 스스로 깨달음을 성취할 수 있고 교사가 필요하지 않다는 개념을 수정합니다. 틸로파는 Ḍākinī를 스승으로 삼았다. 그렇기 때문에 Marpa는 Tilopa의 삶의 이 부분에 대한 주석에서 "그는 위대한 Ḍākinī, Karpo Sangmo로부터 축복을 받았고 그녀는 그에게 네 가지 권한을 주었습니다."라고 썼습니다.
그는 전직 브라만 판디타이자 불교 승려였기 때문에 부와 명성을 얻을 기회를 모두 잃었습니다. 나중에 그는 Ḍākinī[어떤 이들은 그의 여교사 Mātaṅgī라고 함]로부터 매춘부 Dharima를 그녀의 하인으로 섬기도록 조언했습니다(자세한 내용은 아래 참조).
'비관습적 행위'(tul zhug) 입력 – Tilopa는 매춘부 Dharima의 하인으로 행동하도록 지시
바르도를 '단번에' 절단:
틸로파에게 지혜 Ḍākinī의 '질문과 대답' 구두 지시
쉬리 바즈라다키니 나모!
틸로파는 지혜 Ḍākinī에게 물었다. [부처]를 깨우는 것은 무엇입니까? 지혜 Ḍākinī가 대답했다.
“틸로파! 마음이 마음을 바라볼 때 '보는 사람'은 마음이고, '보는 것'도 마음입니다.
공간을 바라보는 공간처럼 '보는자'와 '바라보는' 둘 다 자연스럽게 순수하게 녹아든다.
생각이 명료하게 밝을 때 저절로 깨달음[부처님]이 성취됩니다. 깨달음의 실제적인 표현도 [부처]를 깨우는 것입니다. 도에 머무르는 것도 [부처]를 깨우는 것입니다.
이와 같이 관념화의 네 가지 마귀[māras][마라]를 끊는 것으로써 마음에 나고 죽지 아니하는 것이 곧 법(法)이다. 틸로파, 이것을 이해하십시오!
마음의 뿌리를 끊어서 관념적인 것은 생각조차 하지 않고, 그때는 밤낮 쉼 없이 금주라 보유자[14] 틸로파 13급을 위해 결단력 있게 노력하라, 이것을 깨달아라!”
그러자 틸로파는 “죽음의 맑은 광명의 요가와 현재의 맑은 광명이 어떻게 섞이는가?”라고 물었다. Ḍākinī가 대답했다.
“지금 이 순간의 맑은 광채는 마음이 마음을 바라보고 있을 때, 보는 사람과 보이는 것, 그 둘이 마치 공간의 중심을 응시하듯이, 구름이 없는 공간과 같다.
죽음의 때에 외호흡과 내호흡이 멈춘 그 때에 죽음의 맑은 광명이 구름 없는 허공과 같이 온다. 순수한 봄의 힘으로 '바르도'라는 것은 완전히 없어진다. 틸로파, 이해하라!”
Severing the Bardo ‘Once and for All’:
‘Question and answer’ oral instructions of the Wisdom Ḍākinī to Tilopa
shrī vajraḍākinī namo!
Tilopa asked the wisdom Ḍākinī: what is awakening [Buddha]? The wisdom Ḍākinī responded:
“Tilopa! When the mind looks at mind, the ‘looker’ is mind, the ‘looked at’ is also mind.
Like space gazing at space, both the ‘gazer’ and the ‘gazed at’, are naturally dissolved in purity.
When thoughts are lucidly clear, that is spontaneously accomplished awakening [Buddha]. Actual manifestation of realization is also awakening [Buddha]. Abiding on the path is also awakening [Buddha].
Likewise, by severing the four ‘demons’[māras] of conceptualization, with no birth nor death in the mind, that is the dharmakāya. Tilopa, understand this!
By severing the root basis of mind, since one doesn’t even merely think of mental constructs, at that time, uninterruptedly day and night, decisively strive for the 13th level of the Vajra Holder [14], Tilopa, understand this!”
Tilopa then asked: “How is the yoga of clear luminosity of death and the clear luminosity of present moment mixed?” The Ḍākinī answered:
“The present moment clear luminosity is when the mind is looking at mind, the beholder and that which is beheld, those two, like gazing into the centre of space, like space free from clouds.
At the time of death, at the time when the outer and inner breath has ceased, the death clear luminosity arrives like space without clouds. By the power of pure looking, that which is called ‘bardo’ will be completely absent. Tilopa, understand this!”
Tibetan Text
티베트어 텍스트
ཡེ་ ཤེས་ ཤེས་ ཀྱི་ 大 འགྲོ་ ལ་ ཏེ ཏེ ེ་ ེ་ ལོ་ ལོ་ ལོ་ ལོ་ མན་ མན་ ངག་ ངག་ ངག་ ངག་ ་ ་ ་ ་ ཤྲཱི་བ་ཛྲ་ཌཱ་ཀི་ན་མོ། དཔལ་ ཡེ་ ཤེས་ ཤེས་ ཤེས་ ཀྱི་ མ་ ལ་ ཏཻ་ ཏཻ་ ཏཻ་ ལོ་ ལོ་ ཅི་ བྱ་བ་ བྱ་བ་ ཅི་ ཅི་ ཅི་ ཅི་ ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མའི་ཞལ་ནས། ནམ་ མཁས་ ནམ་མཁའ་ ནམ་མཁའ་ མཐོང་བ་ ལྟ་ ལྟ་ མཁན་ མཁན་ ལྟ་ རྒྱུ་ རྒྱུ་ རྒྱུ་ ་ ་. སེལ་ལེ་སིང་ངེ་རྟོག་པའི་དུས་སུ། ལྷུན་གྱི་གྲུབ་པའི་སངས་རྒྱས་ཀྱང་པ རྟོགས་པ་མངོན་དུ་གྱུར་པའི་སངས་རྒ ལམ་དུ་ཞུག་པའི་སངས་རྒྱས་ཀྱང་དེ་ཡཽ དེ་ལྟར་རྟོགས་པའི་བདུད་བཞི་ཆོད་ནའ སེམས་ ལ་ ལ་ སྐྱེ་ སྐྱེ་ རྒྱུ་ རྒྱུ་ པས་ པས་ ཆོས་ ཆོས་ སྐུ་ སྐུ་ པས་ ་ ་. ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། སེམས་ཀྱི་ གཞི་རྩ་ ཆོད་ ཆོད་ པས. པར་ བཅུ་གསུམ་ བཅུ་གསུམ་ རྡོ་ རྗེ་ པའི་ ས་ ནོན་ པ་ པ་ ཐག་ པ་ པ་ པ་ ཡང་ པ་ པ་ པ་ པ་ པ་ རྡོ་ ཏཻ་ལོ་པས་གོ་བ་གྱིས་ཤིག། ཡང་ཏཻ་ལོ་པས་ཞུས་པ། རྣལ་ འབྱོར་ འབྱོར་ འཆི་ ཁའི་ འོད་ དང་ ད་ ད་ ལྡའི་ ལྡའི་ ལྡའི་ པས པསཔས. མཁའ་འགྲོ་མའི་ཞལ་ནས། ད་ ལྡའི་ ལྡའི་ འོད་ གསལ་ བྱ་བ་ ཀྱིས་ སེམས་ སེམས་ ལ་ ལ་ བལྟས་ བལྟས་ བལྟས་ ལྟ་ ལྟ་ ལྟ་ རྒྱུ་ རྒྱུ་ གཉིས་ཀ་ གཉིས་ཀ་ ལྟར་ རྟོགས་ པས་སྤྲིན་མེད་པའི་ནམ་མཁ་ལྟ་བུ་སྟཔ 썸머 བའི་ དུས་ སུ་ ཕྱི་ ནང་ དབུགས་ མ་ མ་ ཆད་ ཆད་ ཆད་ ཆད་ འོད་ འོད་ གསལ་ གསལ་ བྱ་བ་ བྱ་བ་ མེད ནམ་མཁའ་ ནམ་མཁའ་ ལྟ་ བུ་ འོང་ བས་ བས་ ལྟ་ སྦྱངས་ སྟོབས་ ཀྱི་ ཀྱི་ བར་ དོ་ དོ་ དོ་ ་ ་. ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། མངྒ་ལཾ༎
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https://dakinitranslations.com/2021/10/31/dakini-is-truthtilopas-female-teachers-and-entering-unconventional-conduct-tulzhug/
Dakini 번역 및 출판물
'DAKINI IS TRUTH!' TILOPA의 '간과된' 여교사와 '전통적인' 행동(TUL-ZHUG) 시작
 다키니 번역
4 달 전에
“이제 당신은 존재의 본질과 현상과 마음의 본질에 대해 끊임없이 명상해야합니다. 그러려면 일종의 활동을 찾아야 합니다. 당신은 이전에 왕이었기 때문에 계급의 오만함이 어느 정도 남아 있고 이것을 파괴해야 합니다.”
— 여성 Mātaṅgī가 틸로파에게 하급 카스트 매춘부의 하인으로 일하라는 지시
“틸로파의 초기 영적 여정은 전적으로 그를 불교로 개종시키고 불교 경전과 철학을 공부하도록 조언한 한 여성에 의해 주도되었으며, 그가 어떤 구루(사랴파와 마탕기)와 함께 공부해야 하는지를 결정하고 마침내 그에게 차크라삼바라를 주기 위해 스스로 결정했습니다. -탄트라 입문과 가르침. 이 다키니는 틸로파가 수도원을 떠날 때까지 계속해서 그의 발전을 감독했고, 추가 구루들과 함께 공부하고, 화장터에서 탄트라 수련을 했습니다.”
—열정적인 계몽(1994)의 미란다 쇼
“당신은 잘못이 없습니다. 당신은 내가 마하시다인 줄 몰랐습니다. 사실 나는 당신 덕분에 모든 싯디를 얻었습니다. 나는 깨달음을 얻기 위해 당신의 종으로 일해야 했습니다. 피해는 없었다”고 말했다.
- 매춘부에게 틸로파, 싯디에 도달한 다리마
“악(惡)이 다하면 거짓된 말을 하지 아니하고 까닭이 없느니라. '악마'는 없습니다. Ḍākinī는 진실이다!”
—틸로파가 Ḍākinīs에게
소개
오늘 Ḍākinī Day를 위해 나는 Mahasiddha와 Kagyu의 조상 Tilopa의 일반적으로 간과되는 (목소리가없는) 여교사에 대한 게시물을 제공합니다. 이것은 내가 Tilopa의 전기 카탈로그를 편집한 이전 게시물을 기반으로 합니다(여기 참조). 다른 Mahasiddha, Saraha(여기 참조)와 마찬가지로 Tilopa의 여교사는 거의 눈에 띄지 않습니다.
모든 Kagyu 혈통의 핵심 인물은 인도의 명인 Tilopa(988-1069)로, 84명의 Mahāsiddha 중 하나인 Kagyu 도피 나무의 전통 그림 상단에 종종 묘사됩니다. 놀랍게도 Nāropa의 저명한 제자인 Lotteawa Marpa[1]가 작곡한 Mahāsiddha Tilopa의 삶(tr. Torricelli and Nagar(1995))과 HE Khenchen Thrangu Rinpoche(2002, 2019)의 전기 2편 외에 영어로 된 Tilopa의 삶(티베트어 원문에서 번역됨)에 대한 다른 내용은 거의 없습니다. 그러나 HH 16th Karmapa는 Tilopa와 같은 인도 Mahasiddhas의 전송이 Kagyu 혈통을 식별하는 것으로 언급했습니다. 게다가, 틸로파의 삶에서 중요한 여성 마스터에 대한 강조와 연구가 완전히 부족하고, 카규 간청이나 탕카 이미지에 이들 여성이 하나도 포함되어 있지 않다는 사실과 함께, 분명히 의문을 제기하고 수정해야 합니다.
Tilopa의 삶의 이야기에 따르면 그는 인간 여성 Ḍākinīs[2]와 지혜(ye shes) Ḍākinīs[3]를 포함하여 다양한 만남과 가르침을 받았습니다. 나는 이 중요한 여교사들을 아래에 요약한다. 특히 틸로파가 낮에는 생계를 위해 참깨를 빻으면서 매춘업소에서 하인으로 일했던 하층 매춘부 다리마[4]가 있었다. Tilopa의 인간적 측면에서 이 단계는 또한 마하시다의 '비관습적 행위'(tul zhug: brtul zhugs) 단계에 해당합니다. 티베트어 'tul zhug'는 번역이 쉽지 않아 '미친 지혜', 광인의 행실, 제압 행실 등으로 불렸다. Chod 수행자가 입력하기 위해 Chod 텍스트에서도 자주 사용됩니다. 여기서는 '비정상적 행위'로 번역했습니다. 사전적 정의는 '정상적·일상적 행위를 버리고 고유·비정상·관습적 행위에 들어간다'는 의미로 설명하고 있다.
이 자유롭고 쉬운 인터넷 포르노 시대에 Tilopa와 Dharima의 이야기는 마치 Tilopa가 야생의 섹시한 여성을 위한 괴짜, 스터드 포주인 것처럼 다소 섹시하고 매혹적인 방식으로 제공됩니다. 그러나 그 당시 매춘은 극도로 역겹고 수치스러운 일(하수구 청소와 같은)로 간주되었으며 전혀 화려하거나 섹시하거나 보수가 좋지 않았을 것입니다. Dharima는 또한 일부 계정에서 참깨 분쇄기와 낮은 카스트의 딸이라고 합니다. 따라서 그러한 여성의 하인은 하기 싫은 일(그리고 남성의 자존심에 큰 타격)으로 여겨졌을 것입니다. 여성(그리고 그곳에서 태어난 자녀)을 위한 인도 매춘 업소의 암울한 삶에 대해 의심이 가는 사람들은 여기에서 뭄바이의 매춘에 관한 이 다큐멘터리(예로)를 참조하세요. 틸로파는 이 일을 12년 동안 하라는 지시를 받았는데, 그것도 긴 시간이었습니다.
나는 또한 지혜 Ḍākinī[5]의 조언인 내가 번역한 아주 짧은 텍스트 전체를 다시 출판했습니다. Bardo '단번에 그리고 모두에게' 절단: 틸로파에 대한 지혜 Ḍākinī의 구두 지침 '질문과 대답'[6].
틸로파의 여선생에 대한 이 새로운 번역과 연구가 사람들에게 영감을 주어 그들에 대해 더 많이 알게 되고 중생과 법에 유익이 되길 바라며, 우리 모두가 Ḍākinīs를 만나고 가르침을 받을 수 있는 공덕과 행운을 갖기를 바랍니다!
음악? Mātaṅgī가 Tilopa의 자존심을 깎아내리다: Carly Simon의 You're So Vain; Tilopa의 Dharima 찬사: Fatboy Slim의 Praise You와 James Brown의 This is an Man's World…
작성 및 편집: Adele Tomlin, 2021년 10월 31일.
Tilopa의 여교사 - Kalpabhadrī, Mātaṅgī, Dakini Samantabhadri, Dharima
3대 Karmapa Rangjung Dorje와 Dorje Dze O의 전기에는 그의 4명의 인간 구루인 Charyawa, Nagarjuna, Lawapa, Dakini Samantabhadri가 나열되어 있는 반면, 다른 전기에는 Nagarjuna 외에도 Mātaṅgī, Lalapapahadri, Dakini Samant라는 4명의 인간 구루가 나열되어 있다고 합니다. 나포파. Tilopa는 Nagārjuna를 다시 찾으려고 했을 때 Nagārjuna의 여성 제자인 Mātaṅgī를 만났고 그가 이미 죽었다는 것을 발견했다고 합니다. Tilopa는 Mātaṅgī, Mahamudra 및 Chakrasamvara에서 맑은 빛에 대한 Guhyasamaja 가르침을 Lalapa에서, Hevajra에서 Dakini Samantabhadri에서 tummo에 대한 가르침, Nagpopa에서 Chakrasamvara 가르침을 받았습니다. Tilopa는 자신의 스승이 Cāryapa, Nāgārjuna, Lavapa 및 "Sukkhasiddhī"라고 말했습니다. Sukkhasiddhī로 확인된 ḍākinī를 제외하고, 종종 Kalpabhadrī(skal pa bzang mo)로 언급되는 이 4명은 일반적으로 Tilopa의 인간 주인으로 인정되는 자들입니다.
그러나 Ducher(2017: 173-179)가 자세히 설명하듯이 틸로파의 전기에는 모순이 많기 때문에 그의 스승이 누구인지 정확히 말하기는 쉽지 않다[7].

Tilopa의 교사(인간적인 측면에서(카르마파: 티베트의 검은 모자 라마(Douglas and White(1976))))
그러나 Kagyu 혈통 간청, 전기 및 탕카 묘사에서 이러한 이름을 가진 여성의 보이지 않는 것은 너무 명백합니다.
쇼가 말했듯이:
“틸로파의 초기 영적 여정은 전적으로 그를 불교로 개종시키고 불교 경전과 철학을 공부하도록 조언한 한 여성에 의해 주도되었으며, 그가 어떤 구루(사랴파와 마탕기)와 함께 공부해야 하는지를 결정하고 마침내 그에게 차크라삼바라를 주기 위해 스스로 결정했습니다. -탄트라 입문과 가르침. 이 다키니는 틸로파가 수도원을 떠나면서 계속해서 그의 발전을 감독했고, 추가 구루와 함께 공부하고, 화장터에서 탄트라 수련을 했습니다. 그녀는 Tilopa가 완전한 깨달음을 얻기 위해 무르익었다는 것을 알았을 때 Dharima라는 여성을 찾기 위해 벵골의 한 마을로 그를 보냈고 그가 Dharima를 발견했을 때 Tilopa에게 Dharima를 위해 일하도록 명령했습니다. 다리마는 중생을 해탈하기 위해 창녀로 살았던 영적으로 진보한 보살이자 다키니였다. 낮에는 참깨 빻는 일, 밤에는 창녀의 하인으로 일하면서 온 마을은 그녀의 영적 존재로 가득 차 있었고 깨달음을 향한 여정의 마지막 단계를 위한 최적의 환경을 제공했습니다.”
'광인처럼 행동' - 틸로파의 여교사 다키니 카르포 상모와 수도원 탈출

인간으로서의 틸로파는 왕실 생활에 지쳐 승려가 되었다. 한 영어 전기인 'Karmapa: The Black Hat Lama of Tibet'(Douglas and White(1976) 및 Thrangu Rinpoche(2002: 5-8))에서 Tilopa가 위대한 인디언과 소년이 된 관계를 설명합니다. siddha Nagārjuna와 그것이 그가 왕으로 즉위하게 된 방법[8] 그런 다음 사치스러운 삶에 지쳐 벵골의 Somapuri 사원에서 승려가 되었습니다.
그 후, 틸로파는 수도사들에 의해 수도원에서 추방되었다고 합니다[9]. 그러나 Thrangu Rinpoche(2002: 11)는 Tilopa가 실제로 Ḍākinī(Karpo Sangmo)에 의해 수도원을 떠나 '광인처럼 행동하라'는 말을 들었다고 설명합니다.
“Ḍākinī는 앞에 있는 하늘에 있는 Chakrasamvara의 만다라로 변신하여 Tilopa에게 수행의 창조와 완성 단계에 대한 지침을 주었습니다. ....이 두 가지 경전으로 틸로파는 어느 정도 깨달음을 얻었고 Ḍākinī가 말하기를 "이제 비구직을 버리고 미친 사람처럼 행동하여 아무도 당신이 하는 일을 알지 못하도록 은밀히 수행하십시오." 그녀는 하늘로 사라졌다. Tilopa에게 이러한 지시와 권한을 부여한 이 Ḍākinī를 Karpo Sangmo라고 불렀습니다. ...... Tilopa의 전기의 이 부분은 사람들이 스스로 깨달음을 성취할 수 있고 교사가 필요하지 않다는 개념을 수정합니다. 틸로파는 Ḍākinī를 스승으로 삼았다. 그렇기 때문에 Marpa는 Tilopa의 삶의 이 부분에 대한 주석에서 "그는 위대한 Ḍākinī, Karpo Sangmo로부터 축복을 받았고 그녀는 그에게 네 가지 권한을 주었습니다."라고 썼습니다.
그는 전직 브라만 판디타이자 불교 승려였기 때문에 부와 명성을 얻을 기회를 모두 잃었습니다. 나중에 그는 Ḍākinī[어떤 이들은 그의 여교사 Mātaṅgī라고 함]로부터 매춘부 Dharima를 그녀의 하인으로 섬기도록 조언했습니다(자세한 내용은 아래 참조).
'비관습적 행위'(tul zhug) 입력 – Tilopa는 매춘부 Dharima의 하인으로 행동하도록 지시
마르파의 틸로파 전기 티베트판에 나오는 틸로파의 삽화
비록 Tilopa가 Ḍākinīs에 의해 지시를 받은(그리고 제압/강도하는) 여러 사례가 있지만 가장 잘 알려진 사례 중 하나는 그가 그의 전문가 Mātaṅgī로부터 성노동자인 Dharima의 하인이 되도록 지시받은 경우입니다. Mātaṅgī가 Tilopa의 스승일 뿐만 아니라 Nagārjuna의 제자였다는 점을 고려하면 그녀의 삶이나 업적에 대해 읽을 것이 거의 없다는 것이 실망스럽습니다.
Tilopa의 인간적 측면에서 이 단계는 또한 마하시다의 '비관습적 행위'(tul zhug: brtul zhugs) 단계에 해당합니다. 티베트어 'tul zhug'는 번역이 쉽지 않아 '미친 지혜', 광인의 행실, 제압 행실 등으로 불렸다. Chod 수행자가 입력하기 위해 Chod 텍스트에서도 자주 사용됩니다. 여기에서 나는 그것을 틀에 얽매이지 않는 지혜로 번역했습니다. 사전적 정의는 '정상적·일상적 행위를 버리고 고유·비정상·관습적 행위에 들어간다'는 의미로 설명하고 있다.
이에 대한 가장 좋은 설명 중 하나는 Thrangu Rinpoche(2002:9)로, 궁극적인 성취는 '모든 일에 대한 억제의 완전한 부족'입니다.
“모든 마하시다의 외적 행위는 3단계로 되어 있는데, 첫 번째 단계를 '선한 단계'라고 하고, 두 번째 단계를 '정복하는 단계'라고 하며, 세 번째 단계를 '모든 방향에서 승리하는 행동'이라고 합니다. " 마하시다는 이러한 단계를 하나씩 거칩니다. 첫 번째는 "완전한 행동"이라고 불리는데, 그 이유는 초심자는 극도로 평화롭고 침착한 습관을 가져야 하며 극도로 통제되고 고상한 행동을 통해 자신의 행동을 주의 깊게 관찰해야 하기 때문입니다. 이 행동을 하는 초심자는 길을 따라 나아갈 수 있고 어느 지점에서 티베트어로 '정복 행동' 또는 '둘주그'라고 불리는 것에 들어가야 합니다. 음절 'dul'은 '정복하다' 또는 '제압하다'를 의미하며 자신의 클레샤, 특히 수행으로 완전히 정복되는 오만함을 나타냅니다. 음절 zhug는 "들어가다"를 의미합니다. 따라서 chis 단계에서는 일반적으로 분노나 욕망과 같은 불안한 결과를 불러일으킬 수 있는 조건에 실제로 자신을 복종시킵니다. 완전선의 단계에서는 초심자가 이러한 상황을 피하지만, 극복 단계에서는 수행자가 실제로 그것을 찾습니다. 명상자는 오만, 교만, 증오에 맞서고 이러한 감정을 다룰 수 있도록 하는 반응을 불러일으키는 상황에 자신을 던져서 파괴해야 합니다. "모든 방향에서 승리하는 행동"의 세 번째 단계는 완전한 두려움이 없는 상태의 최종 표현입니다. 그것은 모든 일에 대해 전혀 억제하지 않는 것입니다.”Mātaṅgī는 그에게 참기름 제조업자로 일하고 Dharima[10]라는 이름의 매춘부에게 밤에는 하인으로 일하라고 명령했습니다(Thrangu Rinpoche(2002):14).
“이제 당신은 존재의 본질과 현상과 마음의 본질에 대해 끊임없이 명상해야합니다. 그러려면 일종의 활동을 찾아야 합니다. 당신은 이전에 왕이었기 때문에 계급의 오만함이 어느 정도 남아 있고 이것을 파괴해야 합니다.”
Marpa는 다음과 같이 설명합니다.
“얼마 후에 그는 지시를 받았습니다. 동쪽의 벵골에 판카파나의 시장에 매춘부 바리와 그녀의 동료들이 있습니다. 당신이 그녀를 종으로 따른다면, 당신은 정화될 것입니다. 당신은 수행의 한계를 넘어 싯디를 얻을 것입니다! [11].
그는 그녀가 말한 대로 그곳에 갔다. 그곳에서 그는 밤에 사람들을 초대하고 동행하는 일을 하였다. 낮에는 참깨를 빻는 일을 했고, 그래서 인도 말로는 틸로파(Tilopa), 티베트어로는 참깨지기(Til-bsrungs-zhabs)로 알려졌습니다. 그 후, 그와 Dharima는 Ke-re라는 묘지로 갔다. 그곳에서 그들은 비밀 만트라(쌍바생각)를 수행하는 것을 즐겼고 그것을 완성했습니다.”
틸로파는 12년 동안 그녀의 하인으로 일했고, 깨어나자마자 하늘에 떠서 다리마를 데려왔다고 한다. 그녀는 그를 보았을 때 그가 훌륭한 요가 수행자라는 것을 깨닫지 못한 것에 깊은 후회로 가득 차 사과하고 그의 제자를 요청했습니다[12].
“틸로파는 “네 잘못이 아니야. 당신은 내가 마하시다인 줄 몰랐습니다. 사실 나는 당신 덕분에 모든 싯디를 얻었습니다. 나는 깨달음을 얻기 위해 당신의 종으로 일해야 했습니다. 피해는 없었다”고 말했다. Dharima는 그녀에게 다가가 꽃으로 그녀의 머리를 만진 Tilopa에 대한 큰 믿음을 키웠습니다. 그는 그녀를 축복하면서 이렇게 말했습니다.
"내가 가진 모든 경험과 지혜가 바로 이 순간 당신에게서 일어나기를 바랍니다." 그와의 강한 유대감으로 인해 그녀는 즉시 깊은 깨달음을 얻었고 요기니가 되었습니다. 주위의 모든 사람들은 완전히 놀라고 기뻐했습니다. 무슨 일이 일어나고 있는지 보기 위해 코끼리를 타고 장엄한 모습으로 온 왕에게 소문이 빠르게 퍼졌습니다. 그가 다가가자 그는 Tilopa와 Dharima가 일곱 그루의 질경이 나무 높이로 하늘에 떠 있는 것을 보았습니다.” (Thrangu Rinpoche(2002): 15).
나는 티베트에서 온 매춘부 Dharima의 삶에 대해 더 자세히 알아보기 위해 약간의 온라인 조사를 했지만 아무 것도 찾을 수 없었습니다. 그녀가 틸로파의 주요 배우자(및 학생) 중 한 명이었다는 점을 고려할 때, 이는 티베트 불교 문헌에서 여성이 얼마나 부재하고 무시되는지를 보여주는 또 다른 예입니다. Shaw(1994: 137)는 다음과 같이 기술합니다.
“Taranatha의 설명에 따르면, 그 부부는 여행을 하고 함께 가르쳤고, 청중을 삶의 영적 깊이에 대한 경이로움으로 가득 채운 노래를 불렀습니다. 일부 벵골 마을 사람들이 분명히 낮은 카스트 종교 방랑자들의 종교적 자격을 의심했을 때, 틸로파와 참깨 빻는 여성은 그들 위로 하늘로 올라가 거기에 맴돌고 참깨를 치고 노래함으로써 그들의 의심을 누그러뜨렸습니다. 수많은 영적 어머니들의 지도 없이 틸로파의 경력을 해석하는 것은 불가능합니다.”
또한, 이 자유롭고 쉬운 인터넷 포르노 시대에 Tilopa와 Dharima의 이야기는 마치 Tilopa가 야생 여성을 위한 일종의 괴상하고 섹시한 포주인 것처럼 다소 섹시하고 매혹적인 방식으로 제공됩니다. 그러나 그 당시 매춘은 극도로 역겹고 수치스러운 일(하수구 청소와 같은)로 간주되었으며 전혀 화려하거나 섹시하거나 보수가 좋지 않았을 것입니다. Dharima는 또한 일부 계정에서 참깨 분쇄기와 낮은 카스트의 딸이라고 합니다. 따라서 그러한 여성의 하인은 하기 싫은 일(그리고 남성의 자존심에 큰 타격)으로 여겨졌을 것입니다. 여성(그리고 그곳에서 태어난 자녀)을 위한 인도 매춘 업소의 암울한 삶에 대해 의심이 가는 사람들은 여기에서 뭄바이의 매춘에 관한 이 다큐멘터리(예로)를 참조하세요.

'Ḍākinī는 진리다!'라는 틸로파의 선언
여성 요기니와 함께 묘사된 틸로파. 탕카 표현의 전형인 것처럼 마하시다의 수행자와 여교사는 매우 작거나 묘사조차 되지 않습니다.
마르파의 전기에서 틸로파가 차크람사바라로 인정받기 직전에 Ḍākinī를 제압했을 때, 그는 Ḍākinī가 진리라고 선언한 한 무리의 도전을 받았습니다.
“회중에서 그를 비웃으며 부끄러운 웃음을 지으며 한 목소리로 말했습니다. 귀먹은 사람은 들어도 소리를 들을 수 없습니다. 바보는 말을 하지만 그 의미를 이해하지 못한다. 마라에게 속은 자에게는 진실이 없다!” 주인이 그들에게 대답하여 이르되 악이 다하여도 거짓 말을 하지 아니하고 까닭이 없느니라 '악마'는 없습니다. Ḍākinī는 진실이다!”
དམུས་ལོང་བལྟས་པས་གཟུགས་མི་མཐོང་། འོན་ པས་ ཉན་ ཉན་ པས་ མི་ ་. ཉེས་པ་ཟད་པ་རྫུན་གྱི་ཚིག། སྨྲ་བར་མི་འགྱུར་རྒྱུ་མེད་ཕྱིར། བདུད་མིན་མཁའ་འགྲོ་མ་རུ་བདེན།
번역된 텍스트, Severing Bardo 'Once and for All': 'Question and answer': Tilopa에 대한 지혜 Ḍākinī의 구두 지침은 틸로파와 지혜 Ḍākinī 사이의 짧은(하나의 폴리오) 질문과 답변입니다. 깨달음[부처됨]과 그것이 현재 순간과 죽음의 시간에 어떻게 나타나는지; 그리고 그것이 죽음과 탄생 사이의 '중간 상태'인 바르도를 제거한다는 것을 깨닫는 방법.
텍스트는 아래에서 전체를 읽을 수 있습니다. 제목에 있는 'Once and for All'은 한 번만 지우면 다시 하지 않아도 된다는 의미의 티베트어 'gcig chod ma'를 시적으로 번역한 것입니다. 가르침에서 틸로파는 '우주를 바라보는 우주처럼' 마음의 본성에 대한 지시를 받습니다. 이것은 Tilopa가 그의 유명한 Ganges Māhamudrā에서 Nāropa에게 준 지시와 매우 유사합니다.
인도의 틸록파 수녀원 – 틸로파 수녀원의 '틸로파의 삶'에 관한 틸로파의 동굴과 17번째 카르마파
틸록파 수녀원 수녀들이 틸로파 동굴 맞은편 강둑에서 푸자 공연을 합니다(티베트 수녀 프로젝트 참조).
2007년 2월 19일부터 26일까지 HH 17 Karmapa는 Himachal Pradesh의 Dharamsala 근처에 새로 지어진 Tilokpur 수녀원인 Drubten Pemo Jalpay Gatsal을 방문했습니다. 영국 여성인 16대 갸왕 카르마파(Gyalwang Karmapa)의 요청에 따라 1968년 프레다 베디(Freda Bedi)가 수녀원을 세웠다.
방문 동안 Karmapa는 Tilopa의 삶과 Bodhisattva의 37 행동에 대해 가르쳤을뿐만 아니라 많은 권한을 부여했습니다. 그는 또한 틸록푸르(Tilokpur)에 새로운 사원을 봉헌했으며 수녀원 근처의 역사적인 틸로파(Tilopa) 동굴을 순례했습니다. 이 가르침에 직접 참석하고 동굴을 두 번 방문할 수 있었던 것은 행운이었습니다. 다음은 17대 Karmapa가 Tilopa의 삶에 대해 준 가르침입니다. 이 가르침의 대본은 아직 영어로 출판되지 않았으며 곧 출판되기를 바랍니다.

바르도를 '단번에' 절단:
틸로파에게 지혜 Ḍākinī의 '질문과 대답' 구두 지시
쉬리 바즈라나키니 나모!
틸로파는 지혜 Ḍākinī에게 물었다. [부처]를 깨우는 것은 무엇입니까? 지혜 Ḍākinī가 대답했다.
“틸로파! 마음이 마음을 바라볼 때 '보는 사람'은 마음이고, '보는 것'도 마음입니다.
공간을 바라보는 공간처럼 '보는자'와 '바라보는' 둘 다 자연스럽게 순수하게 녹아든다.
생각이 명료하게 밝을 때 저절로 깨달음[부처님]이 성취됩니다. 깨달음의 실제적인 표현도 [부처]를 깨우는 것입니다. 도에 머무르는 것도 [부처]를 깨우는 것입니다.
이와 같이 관념화의 네 가지 마귀[māras][마라]를 끊는 것으로써 마음에 나고 죽지 아니하는 것이 곧 법(法)이다. 틸로파, 이것을 이해하십시오!
마음의 뿌리를 끊어서 관념적인 것은 생각조차 하지 않고, 그때는 밤낮 쉼 없이 금주라 보유자[14] 틸로파 13급을 위해 결단력 있게 노력하라, 이것을 깨달아라!”
그러자 틸로파는 “죽음의 맑은 광명의 요가와 현재의 맑은 광명이 어떻게 섞이는가?”라고 물었다. Ḍākinī가 대답했다.
“지금 이 순간의 맑은 광채는 마음이 마음을 바라보고 있을 때, 보는 사람과 보이는 것, 그 둘이 마치 공간의 중심을 응시하듯이, 구름이 없는 공간과 같다.
죽음의 때에 외호흡과 내호흡이 멈춘 그 때에 죽음의 맑은 광명이 구름 없는 허공과 같이 온다. 청순한 외모의 힘으로 '바르도'라는 것은 완전히 없어진다. 틸로파, 이해해!”
티베트어 텍스트
ཡེ་ ཤེས་ ཤེས་ ཀྱི་ 大 འགྲོ་ ལ་ ཏེ ཏེ ེ་ ེ་ ལོ་ ལོ་ ལོ་ ལོ་ མན་ མན་ ངག་ ངག་ ངག་ ངག་ ་ ་ ་ ་ ཤྲཱི་བ་ཛྲ་ཌཱ་ཀི་ན་མོ། དཔལ་ ཡེ་ ཤེས་ ཤེས་ ཤེས་ ཀྱི་ མ་ ལ་ ཏཻ་ ཏཻ་ ཏཻ་ ལོ་ ལོ་ ཅི་ བྱ་བ་ བྱ་བ་ ཅི་ ཅི་ ཅི་ ཅི་ ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མའི་ཞལ་ནས། ནམ་ མཁས་ ནམ་མཁའ་ ནམ་མཁའ་ མཐོང་བ་ ལྟ་ ལྟ་ མཁན་ མཁན་ ལྟ་ རྒྱུ་ རྒྱུ་ རྒྱུ་ ་ ་. སེལ་ལེ་སིང་ངེ་རྟོག་པའི་དུས་སུ། ལྷུན་གྱི་གྲུབ་པའི་སངས་རྒྱས་ཀྱང་པ རྟོགས་པ་མངོན་དུ་གྱུར་པའི་སངས་རྒ ལམ་དུ་ཞུག་པའི་སངས་རྒྱས་ཀྱང་དེ་ཡཽ དེ་ལྟར་རྟོགས་པའི་བདུད་བཞི་ཆོད་ནའ སེམས་ ལ་ ལ་ སྐྱེ་ སྐྱེ་ རྒྱུ་ རྒྱུ་ པས་ པས་ ཆོས་ ཆོས་ སྐུ་ སྐུ་ པས་ ་ ་. ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། སེམས་ཀྱི་ གཞི་རྩ་ ཆོད་ ཆོད་ པས. པར་ བཅུ་གསུམ་ བཅུ་གསུམ་ རྡོ་ རྗེ་ པའི་ ས་ ནོན་ པ་ པ་ ཐག་ པ་ པ་ པ་ ཡང་ པ་ པ་ པ་ པ་ པ་ རྡོ་ ཏཻ་ལོ་པས་གོ་བ་གྱིས་ཤིག། ཡང་ཏཻ་ལོ་པས་ཞུས་པ། རྣལ་ འབྱོར་ འབྱོར་ འཆི་ ཁའི་ འོད་ དང་ ད་ ད་ ལྡའི་ ལྡའི་ ལྡའི་ པས པསཔས. མཁའ་འགྲོ་མའི་ཞལ་ནས། ད་ ལྡའི་ ལྡའི་ འོད་ གསལ་ བྱ་བ་ ཀྱིས་ སེམས་ སེམས་ ལ་ ལ་ བལྟས་ བལྟས་ བལྟས་ ལྟ་ ལྟ་ ལྟ་ རྒྱུ་ རྒྱུ་ གཉིས་ཀ་ གཉིས་ཀ་ ལྟར་ རྟོགས་ པས་སྤྲིན་མེད་པའི་ནམ་མཁ་ལྟ་བུ་སྟཔ 썸머 བའི་ དུས་ སུ་ ཕྱི་ ནང་ དབུགས་ མ་ མ་ ཆད་ ཆད་ ཆད་ ཆད་ འོད་ འོད་ གསལ་ གསལ་ བྱ་བ་ བྱ་བ་ མེད ནམ་མཁའ་ ནམ་མཁའ་ ལྟ་ བུ་ འོང་ བས་ བས་ ལྟ་ སྦྱངས་ སྟོབས་ ཀྱི་ ཀྱི་ བར་ དོ་ དོ་ དོ་ ་ ་. ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། མངྒ་ལཾ༎
추가 읽을거리/출처
· Cambell, June(1996). 우주여행자: 티베트 불교에서 여성의 정체성을 찾아서. 조지 브라질러.
· Douglas, Nik 및 White, Meryl(1976). 카르마파: 티베트의 검은 모자 라마. 루작앤컴퍼니.
· Ducher, Cecile(2017) . "시간의 계보: 11세기부터 19세기까지의 rNgog pa bka' brgyud의 변천사." (박사 디스). École Pratique des Hautes Études, 프랑스.
· Simmer-Brown, Judith(2002). 다키니의 온기: 티벳불교의 여성원칙. 샴발라 출판물.
· 트랑구 린포체:
(2002). 틸로파와 갠지스 마하무드라의 삶 Zhyisil Chokyi 간행물.
(2019). 틸로파의 지혜: 갠지스 마하무드라에 대한 그의 삶과 가르침, 스노우 라이온 간행물.
· 로드로 마르파 Tr. Fabrizio Torricelli 및 Acharya Sangye T. Naga (1995). 마하시다 틸로파의 생애. 티베트 저작물 및 기록 보관소 도서관.
· Shaw, Miranda() 열정 계몽.
· Tomlin, Adele(2021):
Mahāsiddha Tilopa: 전기 목록 및 '바르도의 틸로파에 대한 Ḍākinī의 지시'
UNSUNG HEROINES, MAHĀMUDRĀ 및 SARAHA 노래의 출처 : 상징적 인 '화살 제작자' Dakhenma와 siddha, Saraha의 '무 카레'요리 구루의 (그녀) 이야기 다시 말하기
새 번역: 틸로파의 강가마 마하무드라 지침
· Torricelli Fabrizio(1998), A 13th Century Tibetan Hymn to the Siddha Tilopa, The Tibet Journal, Vol. 23, No.1, pp. 3-17, 티베트 저작물 및 기록 보관소 도서관.
· 12번째 Khentin Tai Situpa, Tilopa, 그의 삶의 일부를 엿볼 수 있음, Dzalendra Publishing, 1988.
미주
[1] 이 텍스트의 번역자들은 "우리가 직접 알고 있는 마하시다 틸로파의 가장 초기 전기입니다. 사실, 봉헌 시와 콜로폰에 따르면 이 곡은 위대한 Kagyupa 마스터 Marpa Choskyi Lodro(Mar-pa Chos-kyi-blo-gros(1012-1097))가 그의 아들 Damra Dode를 위해 작곡한 것으로 보입니다. (Dar-ma mDo-sde). Mar-pa dKar-brgyud-pa 전통의 텍스트 모음에 포함된 짧은 작업입니다. (bD em chog mkha'- 'gro snyan-rgyud, vol. klia-brGyud-pa yid-bzhin-nor-bu rnam-par tar-pa, fols. lb-1 lb). 이러한 텍스트는 Milarepa(Mi-la-ras-pa)의 제자, Rechung Dorje Drag(Ras-chung rDo-rje-grags(1084-1161))에 의해 전해진 구전 '속삭임' 전통(snyan-rgyud)과 연결됩니다. 그리고 그 때문에 그들은 Rechung Nyengyu(Ras-chung snyan-rgyud)로 알려져 있습니다. 16세기 전반기에 Shar-kha Ras-chen, Kun-dga'-dar-po 및 Byang-chub-bzang-po가 편찬한 원고는 초서체(dbu-med)로 작성되었으며, Kham Dri(khams-bris)로 알려져 있으며 많은 짧은 형식이 증명됩니다. 장르에 관해서는, 그것은 우리가 "불교 하기론"이라고 부를 수 있는 것에 속하며, 나로파의 구루의 '완전한 해방'(rnam-par thar-pa, vimoksa)에 대한 설명입니다." TBRC W3CN15304에 있는 텍스트 버전도 참조하십시오.
[2]ḍākinī의 정의와 유형은 다양합니다. 티베트어로 단어는 문자 그대로 '우주 여행자'를 의미하는 칸드로마(mkha' 'gro ma)입니다. Judith Simmer-Brown(2002)은 ḍākinī의 네 가지 주요 부류를 식별합니다.
ḍākinī의 비밀 클래스는 prajnaparamita(yum chenmo)이며, Mahayana 교리에 따른 실재의 공허함입니다.
ḍākinī의 내부 클래스는 만다라의 ḍākinī, 명상의 신(yidam)이자 수행자가 자신의 부처를 인식하도록 돕는 완전히 깨달은 부처입니다.
외부 ḍākinī는 ḍākinī의 물리적 형태로, 수행자의 몸이 깨달은 마음과 양립할 수 있도록 미묘한 몸의 미묘한 바람과 함께 작용하는 나로파의 여섯 요가와 같은 완성 단계 탄트라 수행을 통해 달성됩니다.
외부 외부 ḍākinī는 인간 형태의 ḍākinī입니다. 그녀는 그 자체로 요기니이지만 요기 또는 마하시다의 카르마무드라 또는 배우자일 수도 있습니다.
ḍākinīs는 또한 Trikaya 또는 부처의 세 몸에 따라 분류될 수 있습니다.
Samantabhadrī인 Dharmakāya ḍākinī는 모든 현상이 나타나는 dharmadhatu를 나타냅니다.
Sambhogakāya ḍākinīs는 탄트라 수행을 위한 명상의 신으로 사용되는 yidams입니다.
Nirmanakāya ḍākinī는 특별한 잠재력을 갖고 태어난 인간 여성입니다. 이들은 실현된 요가 수행자, 구루의 배우자, 심지어는 5불 가족으로 분류될 수 있는 일반적인 모든 여성입니다.
참조: https://www.wisdomlib.org/definition/dakini
[3] 한 온라인 출처에서는 다음과 같이 말합니다. 못생긴 여자"라고 말했다. . . 버팔로 떼와 경전 읽기. 거기에서 당신은 Ḍākinīs의 예언을 발견할 것입니다.” 이로써 그녀는 사라졌다. 얼마 후 그가 샤파(모자 모양의?) 나무 아래에서 책을 읽고 있을 때 그녀가 돌아와서 자신의 신분을 알려달라고 요청했습니다. 그는 적절하고 평범한 정보를 주었지만 그녀는 그를 수정하여 이렇게 말했습니다. “당신의 나라는 북쪽의 오디야나입니다. 당신의 아버지는 차크라삼바라입니다. 당신의 어머니는 Vajrayogini이고, 당신의 형제는 Pantsapana [힌드: Panchpana]이고, 나는 당신의 여동생, 행복을 주는 사람입니다. 진정한 물소를 찾고 싶다면 보리수 숲으로 가라. There the stainless Ḍākinīs hold the ear-whispered teachings.” He said, “If I go there, the Ḍākinīs will pose obstacles and prevent me from succeeding.” She said: “Yogi, you can get the teachings. You have received the predictions And kept the samaya vows.” Realizing she was a Ḍākinī, he said: “The path is dangerous and I do not know how to traverse it.” In reply she gave him a crystal ladder, a jeweled bridge, and a coral-handled key, saying: “I give you my blessings; depart without hesitation.” The young man, who would become known as Mahasiddha Tilopa, then crosses the country to reach Oddiyana where, using the magical tools, he negotiates a poison lake and the “iron wall of Ghandola.” Then, he chooses the correct one of the three gates to the Temple of Ghandola and, using his coral key, he enters.
First, he meets nirmanakaya “stainless Ḍākinīs Who desire flesh and blood.” in their many fearsome forms that make terrible noises and threatening gestures, but he is not afraid. Frustrated, they fell into a faint, and when they regained their composure, they begged his forgiveness and admitted: “We are to you as the butterfly to the lamp; The butterfly hopes to extinguish the lamp, But instead dies in the light. … , … .” One among them continued: “I am just an ordinary being, without authority. If I do not ask our leader’s permission to let you in, She will eat my flesh and drink my blood. Therefore, precious one, do not think unkindly of me.”
Then, samboghakaya Loka Karma Ḍākinīs appear, but by making the three threatening ritual gestures, Tilopa overpowers their faculties of body, speech and mind. They suffer the same as the previous group, and their leader, “a Minister,” goes to announce him to the Queen. When she permits him to enter, he does not even bow but rather assumes a state of meditation, so the host of attending Ḍākinīs get angry, saying: “She is the blessed one, The mother of the Buddhas of the Three Times. Let us beat him Who shows no respect.” The Mother intervenes saying that he is “. . . . The father of the Buddhas of the Three Times. Even a rain of vajras . . . Could not destroy him. Therefore I will give him the teachings.”
She instructs him in prana [breath/energy] and other unrecorded things, but he insists on more, and Tilopa says that he wants ” . . . the perfect teaching. The stainless bliss, the great secret Of the ordinary and the extraordinary.” She then agrees to confer the three wish-fulfilling gems including the self-arising body of co-emergent Wisdom and Means united; the speech that is the 7-syllable self-arising emerald in the Dharmakara, and the 5-pointed vajra jewel of self-arising mind, but only if he can understand the signs. The host of Ḍākinīs express their doubt that he will be able to understand the signs, but Tilopa responds directly to the Mother, that he has 3 special keys, and that they are: 1. The self-liberation key of samaya that grants access to “the light of wisdom which dispels the darkness of ignorance, And to self-awareness, self-arising, ad self-clarity.”
2. “the key of experience Which opens the door to the mind-as-such, Self-appearing clarity which is ever unborn, . . . .” and 3. “the key of experience of the realized yogi” that opens the door to “Mind-as-such, Dharma-as-such, and Dharmakaya.”
At that the Ḍākinīs rejoice and hold a Ganachakra feast in which they prepare the sindhura (vermillion powder) mandala and further empower him by means of both oral and mental transmissions. They give him 13 distinct tantras for the future benefit of beings including Tantra of Vajra Ḍākinī, Tantra of Sangwai Zo and Tantra of Vajradhara Self-appearance. Then they liken him to a bird and, having addressed him as Chakrasamvara and as Prajnabadra, they beg him to remain with them. Knowing the future, Tilopa explains that he must return to Tsukgi Norbu (Crest Jewel) Monastery “For the spiritual sons Naropa, Ririkasori and others.” As he was leaving, a formless Ḍākinī bestowed 9 special objects with instructions to:
1. “loosen the knot of the mind” 2. “act like a sword striking water” 3. “chase the sun of realization” [a lasso?] 4. “see samaya in the mirror of your mind” 5. “see that the light of awareness is wisdom” 6. “turn the wheel of the channel and wind net” 7. “see the outer mirror equalizing taste” 8. “see the mahamudra [a seal?] of self-liberation” 9. hold “the jewel of great-bliss speech”
And that, according to the Drikung Kagyu, is “how Tilopa as a human being over- powered the Ḍākinīs, and how he received the teachings.”
[4] The translators of Marpa’s biography of Tilopa say her name is Bharima, whereas other online sources , such as TBRC and the Kagyu Office, write Dharima.
[5] There are many different definitions of a Ḍākinī, and types of them too. At the ultimate level of reality there are transcendental buddhas. These are thought of as five families or categories of buddhas. Their female consorts are regarded as “enlightened wisdom” which, paired with the male aspect or “skillful means,” give rise to the enlightened compassionate activity of the universe(s). Thus, there are five major corresponding Ḍākinīs: Padma-Ḍākinī, Buddha-Ḍākinī, Ratna-Ḍākinī, Karma-Ḍākinī, and Vajra-Ḍākinī or Vishva-Ḍākinī (vajra-cross Ḍākinī.)”
[6] “ye shes kyi mkha’ ‘gro ma la te+e lo pa’i zhus len snyan brgyud man ngag bar do gcig chod ma/.” In karma pa sku phreng rim byon gyi gsung ‘bum phyogs bsgrigs/. TBRC W3PD1288. 3: 413 – 414. lha sa/: dpal brtsegs bod yig dpe rnying zhib ‘jug khang /, 2013?.
[7] One study shows that Tilopa had four human masters: Cāryapa, Nāgārjuna, Lavapa and “Sukkhasiddhī.” Except for the ḍākinī identified as Sukkhasiddhī, who is often referred to as Kalpabhadrī (skal pa bzang mo), these four are the ones generally recognized as Tilopa’s human masters. Tilopa is said to have stated in a verse:
I have human masters:
They are Nāgārjuna, Cāryapa, Lavapa
And Kalpabhadrī.
The trouble arises when one tries to ascertain what transmission Tilopa received from whom, and who were the previous masters in each of the lineages…. How, therefore, can we explain these differences?” (Ducher 2017a: 177-8). To summarize, although it is certain that there are several irreconcilable versions, it is possible to make sense of this mass of data on the basis of the different traditions of the bka’babs bzhi alluded to in The Four Lineages of Transmissions and Tilopa’s Hagiography. Tobegin with, it is necessary to distinguish between two levels:
– the lineage of realization and blessing;
– the lineage of transmission and experience.
In the first, the proximate lineage (nye brgyud), Tilopa receives teaching directly from enlightenment, “omniscience,” under the guise of Vajradhara, without the intercession of human masters. In the second, the “long lineage” (ring brgyud), there are four lines of transmissions, the bka’ babs bzhi. Descriptions of the four can be related to two traditions, sometimes called “combined” and “non-combined” (thun mong/thun mong ma yin pa). When Tilopa speaks of his four human gurus as Nāgārjuna, Cāryapa, Lavapa and Kalpabhadrī, this refers to the four recipients of the four non-combined transmissions. Their own lineage is sometimes detailed, but mostly not. It is likely that this tradition descends from Tilopa’s Ṣaḍdharmopadeśa (chos drug gi man ngag).
In the combined tradition, for which a single source has not been identified, Tilopa’s masters are Mātaṅgī, Karṇaripa, Indrabhūti and Ḍeṅgipa. The line ending with Mātaṅgī in this set can be equated to the one of Nāgārjuna in the previous set, and the line of Indrabhūti the Lesser corresponds to that of Lavapa, as Mātaṅgī and Indrabhūti are disciples of respectively Nāgārjuna and Lavapa. The two other lines differ in the two sets[6]. Hence, if one takes into account all the lines of transmission referred to in the two traditions, one ends up with six distinct lines of transmission….
From the above, we understand that the term “four lines of transmission” covers a large and indefinite number of Indian gurus who practiced and transmitted tantric teachings that became the core of Mar pa’s legacy in Tibet. These “four” lineages can be counted as six, sometimes seven, or more. There must therefore be reasons for the tradition to remember the number four. A hint to that is the fact that the four lines of the combined tradition are sometimes associated with the four directions of India.” (Ducher 2017a: 177-8).
[8] “Legend tells that as a boy he was put to a test by the great Siddha Nagarjuna, who asked for his help across a river. Carrying the Teacher on his back the young Tilopa waded fearlessly through the raging waters, never doubting that he would reach the other side safely. Some years later Nagarjuna again appeared in the district and found Tilopa playing at being a King, with two young girls as his Queens. The young man immediately prostrated himself before the Siddha, who asked him if he would really like to become the King. Laughing TUopa replied that indeed he would, but added that it was unlikely ever to happen. When the King of that region died, however, the State Elephant, guided by Nagarjuna’s magical powers, placed the ritual vase of holy water on top of Tilopa’s head, thus indicating the Divine choice for the new monarch. At the same time the great sage conjured up a mighty and invincible army which would only obey the commands of Tilopa. The young. man was crowned King and after reigning for several years began to weary of the life of luxury. (p.5).
[9] According to the account in Douglas and White (1976): “One day, while engaged in his priestly duties, an ugly hag-like woman appeared before him and asked if he would like to attain true Enlightenment. Tilopa recognised her as a Dakini, a keeper of esoteric secrets, and begged for her instructions. She initiated him into the Chakrasamvara Tantra and he was able to absorb the teachings fully. Tilopa stayed at Somapuri for twelve years, engaging himself in the revealed teachings. He was able to visit the realms of the Dakinis, surviving many ordeals and temptations, culminating in his meeting with the Dakini-Queen herself, from whom he received the full and final transmission of the teachings. He united with a Yogini-ascetic, who was a pounder of sesame seeds, and on this account was driven out from the order of monks.”
[10] “When Tilopa was abiding in a certain cave, Nagarjuna sent the dakini Matongha to give him teachings. When Matongha appeared, Tilopa inquired about Nagarjuna and was told that Nagarjuna was not in the human realm at that time but was giving teachings in the god realm. Matongha also told Tilopa that Nagarjuna knew Tilopa would be in this particular cave and had sent her to give him teachings.
As Nagarjuna requested, Tilopa received teachings from Matongha. During this time, Matongha noticed that because Tilopa had been king and of royal caste, his mind possessed a strong pride that hindered his progress, and she told him that his arrogance must be removed. Tilopa was given instructions to go to a certain village to seek out a woman there who was a prostitute and to work for her. The woman worked during the day making oil out of sesame seed and worked at night as a prostitute. As he was instructed, he worked for the woman during the day by pounding sesame seed, and during the night by soliciting her customers. In this way Tilopa lived as the prostitute’s helper.” From Rumtek Monastery website (see here).
[11] In Tibetan: ཤར་ཕྱོགས་བྷང་ག་ལའི་བརྒྱུད། པན་ཚ་པ་ནའི་ཚོང་འདུས་ན་། སྨད་འཚོང་བྷ་རི་འཁོར་བཅས་ཀྱི་། དེ་ཡི་ཞབས་འབྲེང་བྱས་ན་གསངས། མཐར་ཐན་ནས་དངོས་གྲུབ་ཐོབ།
[12] From Rumtek Monastery website (ibid.): “One day as Tilopa was pounding sesame seeds in the village, he realized ultimate buddhahood, the Vajradhara aspect of enlightenment. As a sign of his achieving complete realization, Tilopa levitated to the height of seven royal palm trees while still holding a mortar and pestle in his hands and continuing to grind sesame seeds. The news that Tilopa hovered in the air at the height of seven royal palm trees quickly spread through the village.
When the prostitute who employed Tilopa heard that someone was levitating very high in the sky, she hastened to see who it was. To her surprise she discovered that it was her employee in the sky, and that he was still working for her, even as he hovered, by continuing to grind sesame seeds with a mortar and pestle. She felt ashamed to have given such work to a highly realized being, and with great regret, she confessed this to Tilopa and requested him to accept her as his student. As she mentally made this request, Tilopa threw a flower down to her from the sky. The flower hit her on the head, instantaneously causing her to reach complete realization. She then levitated to the same height as Tilopa.”
[13] From Marpa’s The Life of the Mahasiddha Tilopa: 40.
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‘DAKINI IS TRUTH!’ TILOPA’S ‘OVERLOOKED’ FEMALE TEACHERS AND ENTERING ‘UNCONVENTIONAL’ CONDUCT (TUL-ZHUG)
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4 months ago
“Now you must meditate continuously on the very essence of suchness and the nature of phenomena and mind. To do this you must find some kind of activity to engage in. Previously you were a king, so you have some vestige of class arrogance and this must be destroyed.”
—Female Mātaṅgī’s instruction to Tilopa to act as a servant for a low-caste prostitute
“Tilopa’s early spiritual journey was entirely directed by a woman who converted him to Buddhism, advised him to study Buddhist scripture and philosophy, and decided with which gurus he should study (Saryapa and Matangi), finally taking it upon herself to give him the Chakrasamvara-tantra initiation and teachings. This dakini continued to oversee Tilopa’s development as he left the monastery, studied with additional gurus, and did Tantric disciplines in a cremation ground.”
—Miranda Shaw in Passionate Enlightenment (1994)
“You are not at fault. You didn’t know I was a mahasiddha. Actually, I have attained all the siddhis because of you. I needed to work as your servant to become enlightened. There has been no harm done.”
—Tilopa to prostitute, Dharima on attaining the siddhis
“[When] evil is exhausted, false words are not spoken: there would be no cause. There are no ‘demons’; a Ḍākinī is the truth!”
—Tilopa to the Ḍākinīs
Introduction
For Ḍākinī Day today, I offer a post on the Mahasiddha and Kagyu forefather Tilopa’s generally overlooked (and voiceless) female teachers. This is based on earlier post I did compiling a catalogue of Tilopa’s biographies (see here). Like another Mahasiddha, Saraha (see here), Tilopa’s female teachers are almost invisible (or at least viewed as insignificant in lineage depictions and supplications of predominantly male, monastic lineages.
A key figure for all the Kagyu lineages is the Indian master, Tilopa (988-1069), one of the 84 Mahāsiddhas, is often depicted at the top of the traditional paintings of Kagyu refuge trees. Surprisingly, other than the The Life of the Mahāsiddha Tilopa (tr. Torricelli and Nagar (1995)) composed by renowned student of Nāropa, Lotsawa Marpa[1], and a two biographies by HE Khenchen Thrangu Rinpoche (2002, 2019), there is little else about Tilopa’s life (translated from Tibetan source texts) in the English language. Yet, HH 16th Karmapa mentioned the transmissions from the Indian Mahasiddhas like Tilopa as being what identifies the Kagyu lineages. Moreover, the complete lack of emphasis and research on the important female masters in Tilopa’s life, combined with the fact none of these women are included in Kagyu supplications or thangka images, clearly needs to be questioned and amended.
According to the life stories of Tilopa he had various encounters with and teachings from human women Ḍākinīs[2] and including the wisdom (ye shes) Ḍākinīs [3]. I summarise some of these important female teachers below. In particular, there was the low-caste prostitute, Dharima [4] whom Tilopa acted as a servant for in a brothel while grinding sesame seeds for a living during the day. This stage in Tilopa’s human aspect also corresponds to what is termed the ‘unconventional conduct’ (tul zhug: brtul zhugs) stage of a mahasiddha. The Tibetan term ‘tul zhug’ is not easy to translate and has been called ‘crazy wisdom’, conduct of a madperson, vanquishing conduct and so on. It is often used in Chod texts as well, for the Chod practitioner to enter into. Here I have translated it as ‘unconventional conduct’. The dictionary definition explain the meaning as ‘abandoning normal/ordinary conduct and entering into unique/abnormal/conventional conduct’.
In these free and easy internet porn days, the story of Tilopa and Dharima is often presented in a rather sexy, glamorous way, as if Tilopa was some kind of eccentric, stud pimp for a wild, sexy woman. However, at that time, prostitution was considered extremely disgusting and disgraceful work (like cleaning sewers) and would not have been glamorous, sexy or well-paid at all. Dharima is also said in some accounts to be the daughter of a sesame seed grinder and low-caste. Thus, to be the servant of such a woman would have been considered a gross thing to do (and a great blow to a man’s pride). For those in doubt about the grim life in Indian brothels for women (and their children born into them), see this documentary about prostitution in Mumbai (as an example) here. Tilopa was told to do this for twelve years, which is also a long time.
I have also re-published in full a very short text I translated, an advice from a wisdom Ḍākinī[5]. Severing the Bardo ‘Once and for All’: ‘Question and answer’ oral instructions of the Wisdom Ḍākinī to Tilopa[6].
May this new translation and research on the female teachers of Tilopa inspire people to find out more about them and be of benefit to beings and the Dharma, and may we all have the merit and fortune to meet with and be instructed by Ḍākinīs!
Music? Mātaṅgī’s cutting down Tilopa’s pride: You’re So Vain by Carly Simon; Tilopa’s praise of Dharima: Praise You by Fatboy Slim and This is a Man’s World by James Brown….’this is a man’s world, but it would be nothing, nothing without a woman or a girl’.
Written and compiled by Adele Tomlin, 31st October 2021.
Tilopa’s female teachers –Kalpabhadrī, Mātaṅgī, Dakini Samantabhadri, Dharima
The biographies by 3rd Karmapa Rangjung Dorje and Dorje Dze O list his four human gurus as Charyawa, Nagarjuna, Lawapa, and Dakini Samantabhadri, while other biographies are said to list four human gurus in addition to Nagarjuna: Mātaṅgī, Lalapa, Dakini Samantabhadri, and Nagpopa. It is said that Tilopa met Nagārjuna’s female disciple, Mātaṅgī, when he sought to find Nagārjuna again and discovered that he had already passed away. Tilopa received Guhyasamaja teachings on illusory body from Mātaṅgī, Mahamudra and Chakrasamvara teachings on clear light from Lalapa, Hevajra teachings on tummo from Dakini Samantabhadri, and Chakrasamvara teachings from Nagpopa. Tilopa himself stated his teachers were: Cāryapa, Nāgārjuna, Lavapa and “Sukkhasiddhī.” Except for the ḍākinī identified as Sukkhasiddhī, who is often referred to as Kalpabhadrī (skal pa bzang mo), these four are the ones generally recognized as Tilopa’s human masters.
However, as Ducher (2017: 173-179) explains in detail, there are many inconsistencies in the Tilopa biographies, so it is not easy to say exactly who his teachers were[7].
Teachers of Tilopa (in his human aspect (from Karmapa: Black Hat Lama of Tibet (Douglas and White (1976))
Yet, the invisibility of these named women in Kagyu lineage supplications, biographies and thangka depictions is all too obvious.
As Shaw says:
“Tilopa’s early spiritual journey was entirely directed by a woman who converted him to Buddhism, advised him to study Buddhist scripture and philosophy, and decided with which gurus he should study (Saryapa and Matangi), finally taking it upon herself to give him the Chakrasamvara-tantra initiation and teachings. This dakini continued to oversee Tilopa’s development as he left the monastery, studied with additional gurus, and did Tantric disciplines in a cremation ground. When she perceived that Tilopa was ripe for complete enlightenment, she sent him to a town in Bengal to find a woman named Dharima, ordering Tilopa to work for Dharima when he found her. Dharima was a spiritually advanced bodhisattva and dakini who lived as a courtesan in order to liberate sentient beings. The entire town was saturated with her spiritual presence and provided the optimum environment for the final stages of Tilopa’s journey to enlightenment, as he worked as a sesame-pounder by day and as a servant to the courtesan by night.”
‘Act like a madman’ – Tilopa’s female teacher, Dakini Karpo Sangmo and explusion from the monastery
In his aspect as a human, Tilopa became a monk after weariness with royal life. One English language biography of Tilopa, in the book, ‘Karmapa: The Black Hat Lama of Tibet’ (Douglas and White (1976), and in Thrangu Rinpoche (2002: 5-8) describes Tilopa’s connection as a boy with the great Indian siddha Nagārjuna and how it led to him being crowned a King[8]. Then, becoming weary of a life of luxury, he became a monk at the temple of Somapuri in Bengal.
After that, it has been said that Tilopa was expelled by monks from the monastery[9]. However, Thrangu Rinpoche (2002: 11) explains that Tilopa was actually told by a Ḍākinī (Karpo Sangmo) to leave the monastery and ‘act like a madman’:
“The Ḍākinī transformed herself into the mandala of Chakrasamvara in the sky in front of him, giving Tilopa the pith instructions of the creation and completion stages of practice. …..With these two pith instructions, Tilopa attained a degree of realization and the Ḍākinī said, “Now throw out your bhikshu ordination and go about acting like a madman, practicing in secret so that nobody knows what you are doing,” and then she vanished into the sky. This Ḍākinī who bestowed these instructions and empowerments on Tilopa was called Karpo Sangmo………This part of Tilopa’s biography corrects the notion that people can accomplish enlightenment by themselves and that they don’t need a teacher. Tilopa took a Ḍākinī as a teacher. That is why Marpa in his commentary on this part of Tilopa’s life wrote, “He received the blessing from the great Ḍākinī, Karpo Sangmo, and she gave him the four empowerments.”
As he was a former Brahmin Pandita and Buddhist monk, he lost all his opportunities for wealth and fame. Later, he was advised by a Ḍākinī [some say his female teacher Mātaṅgī] to serve a prostitute, Dharima, as her servant (for more on that see below).
Entering ‘unconventional conduct’ (tul zhug) – Tilopa instructed to act as servant to Dharima, the prostitute
Illustration of Tilopa in a Tibetan edition of Marpa’s biography of Tilopa
Although, there are several instances of Tilopa being instructed by (and subduing/outshining) Ḍākinīs, one of the most well-known is when he was instructed by his guru Mātaṅgī to be the servant of Dharima, a sex worker. Considering that Mātaṅgī was not only Tilopa’s teacher, but also one of the students of Nagārjuna, it is disappointing there is little to read about her life or accomplishments.
This stage in Tilopa’s human aspect also corresponds to what is termed the ‘unconventional conduct’ (tul zhug: brtul zhugs) stage of a mahasiddha. The Tibetan term ‘tul zhug’ is not easy to translate and has been called ‘crazy wisdom’, conduct of a madperson, vanquishing conduct and so on. It is often used in Chod texts as well, for the Chod practitioner to enter into. Here I have translated it as unconventional wisdom. The dictionary definition explain the meaning as ‘abandoning normal/ordinary conduct and entering into unique/abnormal/conventional conduct’.
One of the best explanations of it is by Thrangu Rinpoche (2002:9), with the ultimate accomplishment of it being a ‘total lack of inhibition about anything done’:
“The outer action of any mahasiddha has three stages, The first stage is called the “all-good stage,” the second is called the “stage of vanquishing behavior,” and the third stage is called the “victorious in all directions behavior.” A mahasiddha goes through these stages one by one. The first is called “all-good behavior” because the beginner must take up the practice of being extremely peaceful, calm, and carefully watch his or her actions by having extremely controlled and noble behavior. The beginner who engages in this behavior is able to advance along the path and then at a certain point, he or she must enter what is called the “vanquishing behavior” or ‘dul zhug in Tibetan. The syllable ‘dul means “to vanquish” or “to subdue” and refers to one’s kleshas, especially one’s arrogance which is co be completely subdued by the practice. The syllable zhug means “entering.” So in chis stage one actually submits oneself to conditions that may normally evoke disturbing consequences such as rage or desire. In the stage of all-good behavior the beginner avoids these situations, but in the vanquishing stage the meditator actually seeks them out. The meditator has to destroy arrogance, pride, and hatred by confronting them and throwing himself into situations that evoke the kind of response that allows him or her to work with these emotions. The third stage of “victorious in all directions behaviour” is the final expression of total fearlessness; it is a total lack of any inhibition about anything done.”Mātaṅgī ordered him to work as a sesame oil maker and as servant by night to a prostitute named Dharima [10] saying to him (Thrangu Rinpoche (2002):14) :
“Now you must meditate continuously on the very essence of suchness and the nature of phenomena and mind. To do this you must find some kind of activity to engage in. Previously you were a king, so you have some vestige of class arrogance and this must be destroyed.”
Marpa recounts it thus:
“After some time, he was instructed: In Bengal, in the East, In the market-place of Pancapana, There is the prostitute Bhari and her associates. If you follow her as a servant, you will be purified; You will pass over the limits of practice and attain the siddhis! [11].
He went there according to what she had said. There in the night-time he would do the work of inviting and accompanying men [into Dharima’s]. During the day, he worked at thrashing sesame grains, and that is why he was known as Tilopa in the language of India and, in Tibetan, as the Sesame-keeper (Til-bsrungs-zhabs). After that, he and Dharima went to the cemetery called Ke-re. There they took delight in the practice of the secret mantra (gsang-ba-sngags) and performed it to its completion.”
Tilopa worked for twelve years as her servant, and on attaining awakening, he is said to have levitated in the sky and brought Dharima up there with him. When she saw him, she was filled with intense regret at not realising he was such a great yogi, apologised and asked to be his student[12]:
“Tilopa said, “You are not at fault. You didn’t know I was a mahasiddha. Actually, I have attained all the siddhis because of you. I needed to work as your servant to become enlightened. There has been no harm done.” Dharima developed great faith in Tilopa who approached her and touched her on the head with a flower. He blessed her saying:
“May all the experience and wisdom I possess arise in you at this very instant.” Because of her strong connection with him, she immediately had a profound experience of realization and became a yogini. Everyone around them was completely amazed and rejoiced. Word quickly spread to the king who came in regal splendor riding on an elephant to see what was going on. As he approached he noticed that Tilopa and Dharima were floating in the sky at the height of seven plantain trees.” (Thrangu Rinpoche (2002): 15).
I did a little online research to find out more about the life of Dharima, the prostitute from Tibetan sources texts but could not find anything. Considering she was one of the main consorts (and students) of Tilopa, it is another example of how significant women are absent and ignored in Tibetan Buddhist textual sources. As Shaw (1994: 137) writes:
“According to Taranatha’s account, the couple traveled and taught together, singing songs that filled their listeners with wonder at the spiritual depths of life. When some Bengali villagers doubted the religious credentials of the obviously low-caste religious wanderers, Tilopa and the sesame-pounding woman allayed their doubts by rising into the sky above them and hovering there, pounding sesame seeds and singing. It is impossible to interpret Tilopa’ s career without reference to the guidance of his numerous spiritual mothers.”
In addition, in these free and easy internet porn days, the story of Tilopa and Dharima is presented in a rather sexy, glamorous way, as if Tilopa was some kind of eccentric, sexy pimp for a wild woman. However, at that time, prostitution was considered extremely disgusting and disgraceful work (like cleaning sewers) and would not have been glamorous, sexy or well-paid at all. Dharima is also said in some accounts to be the daughter of a sesame seed grinder and low-caste. Thus, to be the servant of such a woman would have been considered a gross thing to do (and a great blow to a man’s pride). For those in doubt about the grim life in Indian brothels for women (and their children born into them), see this documentary about prostitution in Mumbai (as an example) here.
Tilopa’s declaration that ‘Ḍākinī is truth!’
Tilopa depicted with female yogini. As is typical of thangka representations, yoginis and female teachers of Mahasiddhas are either very small or not even depicted.
In Marpa’s biography, during the time when Tilopa subdued Ḍākinīs, just prior to being recognized as Chakramsavara himself, he was challenged by a group of them, where he declares that a Ḍākinī is truth[13]:
“Those in the assembly uttered an embarrassing laugh, making fun of him, and spoke in one voice: “A born-blind looks at, but he cannot see the forms; A deaf man listens to, but he cannot hear the sounds; An idiot speaks, but he cannot understand the meaning. In those deceived by Mara, there is no truth!” The master replied to them: [When] evil is exhausted, false words are not spoken: there would be no cause. There are no ‘demons’; a Ḍākinī is the truth!”
དམུས་ལོང་བལྟས་པས་གཟུགས་མི་མཐོང་། འོན་པས་ཉན་པས་སྒྲ་མི་ཐོས་།་ཀུགས་པས་སྨྲས་པས་དོན་མི་གོ།བདུད་ཀྱིས་བསླུས་ལ་བདེན་པ་མེད། ཉེས་པ་ཟད་པ་རྫུན་གྱི་ཚིག། སྨྲ་བར་མི་འགྱུར་རྒྱུ་མེད་ཕྱིར། བདུད་མིན་མཁའ་འགྲོ་མ་རུ་བདེན།
The translated text, Severing the Bardo ‘Once and for All’: ‘Question and answer’: Oral instructions of the wisdom Ḍākinī to Tilopa, is a short (one folio), question and answer between Tilopa and the wisdom Ḍākinī on the nature of awakening [Buddhahood] and how it manifests at the time of the present moment and at the time of death; and how realizing that eliminates the bardo, the ‘intermediate state’ between death and birth.
The text can be read in full below. The ‘Once and for All’ in the title is my poetic rendition of the Tibetan ‘gcig chod ma’, which has the sense of eliminating something once, without having to do it again. In the teaching, Tilopa gets instructions on the nature of mind, ‘like space gazing into space’. This is very similar to the instructions Tilopa gives to Nāropa in his famed Ganges Māhamudrā.
Tilokpa nunnery in India – Tilopa’s cave and 17th Karmapa on ‘Life of Tilopa’ at Tilokpur Nunnery
The Tilokpa nunnery nuns perform a puja on the riverbank opposite the cave of Tilopa (see Tibetan Nuns Project).
From February 19-26, 2007, HH 17th Karmapa visited Drubten Pemo Jalpay Gatsal, the newly constructed Tilokpur Nuns’ Monastery near Dharamsala, in Himachal Pradesh. At the request of HH the 16th Gyalwang Karmapa, an English woman, Freda Bedi founded the nunnery in 1968.
During his visit, the Karmapa taught on the life of Tilopa and the 37 Actions of a Boddhisattva, as well as bestowed a number of empowerments. He also consecrated a new temple at Tilokpur, as well as made a pilgrimage to the historic cave of Tilopa near the nunnery. I was fortunate to be able to attend these teachings in person and visit the cave twice. Here is the teaching the 17th Karmapa gave on the Life of Tilopa. The transcript of this teaching has not been published in English, and I hope to do that soon.
Severing the Bardo ‘Once and for All’:
‘Question and answer’ oral instructions of the Wisdom Ḍākinī to Tilopa
shrī vajraḍākinī namo!
Tilopa asked the wisdom Ḍākinī: what is awakening [Buddha]? The wisdom Ḍākinī responded:
“Tilopa! When the mind looks at mind, the ‘looker’ is mind, the ‘looked at’ is also mind.
Like space gazing at space, both the ‘gazer’ and the ‘gazed at’, are naturally dissolved in purity.
When thoughts are lucidly clear, that is spontaneously accomplished awakening [Buddha]. Actual manifestation of realization is also awakening [Buddha]. Abiding on the path is also awakening [Buddha].
Likewise, by severing the four ‘demons’[māras] of conceptualization, with no birth nor death in the mind, that is the dharmakāya. Tilopa, understand this!
By severing the root basis of mind, since one doesn’t even merely think of mental constructs, at that time, uninterruptedly day and night, decisively strive for the 13th level of the Vajra Holder [14], Tilopa, understand this!”
Tilopa then asked: “How is the yoga of clear luminosity of death and the clear luminosity of present moment mixed?” The Ḍākinī answered:
“The present moment clear luminosity is when the mind is looking at mind, the beholder and that which is beheld, those two, like gazing into the centre of space, like space free from clouds.
At the time of death, at the time when the outer and inner breath has ceased, the death clear luminosity arrives like space without clouds. By the power of pure looking, that which is called ‘bardo’ will be completely absent. Tilopa, understand this!”
Tibetan Text
ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མ་ལ་ཏེེ་ལོ་པའི་ཞུས་ལེན་སྙན་བརྒྱུད་མན་ངག་བར་དོ་གཅིག་ཆོད་མ། ཤྲཱི་བ་ཛྲ་ཌཱ་ཀི་ན་མོ། དཔལ་ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མ་ལ་ཏཻ་ལོ་པས་ཞུས་པ་སངས་རྒྱས་བྱ་བ་ཅི་ལགས། ཡེ་ཤེས་ཀྱི་མཁའ་འགྲོ་མའི་ཞལ་ནས། ནམ་མཁས་ནམ་མཁའ་མཐོང་བ་ལྟ་བུ་ལྟ་མཁན་ལྟ་རྒྱུ་གཉིས་རང་སར་དག་ནས། སེལ་ལེ་སིང་ངེ་རྟོག་པའི་དུས་སུ། ལྷུན་གྱི་གྲུབ་པའི་སངས་རྒྱས་ཀྱང་དེ་ཡིན། རྟོགས་པ་མངོན་དུ་གྱུར་པའི་སངས་རྒྱས་ཀྱང་དེ་ཡིན། ལམ་དུ་ཞུག་པའི་སངས་རྒྱས་ཀྱང་དེ་ཡིན། དེ་ལྟར་རྟོགས་པའི་བདུད་བཞི་ཆོད་ནས། སེམས་ལ་སྐྱེ་རྒྱུ་འཆི་རྒྱུ་མེད་པས་ཆོས་སྐུ་བྱ་བ་དེ་ཡིན་པས། ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། སེམས་ཀྱི་གཞི་རྩ་ཆོད་པས།བློས་བྱས་སྙམ་ཙམ་དུ་མ་ཤོར་བས་ཉིན་མཚན་རྒྱུན་ཆད་མེད་པའི་དུས་དེར་བར་ཆད་མེད་པར་བཅུ་གསུམ་རྡོ་རྗེ་འཛིན་པའི་ས་ནོན་པ་ཐག་ཆོད།མཁའ་སྤྱོད་བྱ་བ་ཡང་ཡིན། ཏཻ་ལོ་པས་གོ་བ་གྱིས་ཤིག། ཡང་ཏཻ་ལོ་པས་ཞུས་པ། རྣལ་འབྱོར་འཆི་ཁའི་འོད་གསལ་དང་ད་ལྡའི་འོད་གསལ་ཇི་ལྟར་འདྲེས་ཞུས་པས། མཁའ་འགྲོ་མའི་ཞལ་ནས། ད་ལྡའི་འོད་གསལ་བྱ་བ་སེམས་ཀྱིས་སེམས་ལ་བལྟས་པའི་དུས་སུ་ལྟ་མཁན་ལྟ་རྒྱུ་གཉིས་ཀ་ནམ་མཁའི་དཀྱིལ་ལྟར་རྟོགས་པས་སྤྲིན་མེད་པའི་ནམ་མཁ་ལྟ་བུ་སྟེ། འཆི་བའི་དུས་སུ་ཕྱི་དབུགས་ནང་དབུགས་མ་ཆད་པའི་དུས་སུ་འཆི་ཁའི་འོད་གསལ་བྱ་བ་དེ་སྤྲིན་མེདཔའི་ནམ་མཁའ་ལྟ་བུ་འོང་བས་ལྟ་སྦྱངས་པའི་སྟོབས་ཀྱི་བར་དོ་ཞེས་བྱ་བ་མེད་པར་འཚང་རྒྱའོ༎ ཏཻ་ལོ་པས་གོ་བར་གྱིས་ཤིག། མངྒ་ལཾ༎
Further Reading/Sources
· Campbell, June (1996). Traveller in Space: In Search of the Female Identity in Tibetan Buddhism. George Braziller.
· Douglas, Nik and White, Meryl (1976). Karmapa: Black Hat Lama of Tibet. Luzac and Company.
· Ducher, Cecile (2017) . “A Lineage in Time: The Vicissitudes of the rNgog pa bka’ brgyud from the 11th through 19th centuries.” (Ph.D. diss). École Pratique des Hautes Études, France.
· Simmer-Brown, Judith (2002). Dakini’s Warm Breath:The Feminine Principle in Tibetan Buddhism. Shambhala Publications.
· Thrangu Rinpoche:
(2002). Life of Tilopa & The Ganges Mahamudra. Zhyisil Chokyi Publications.
(2019). Tilopa’s Wisdom: His Life and Teaching on the Ganges Mahamudra, Snow Lion Publications.
· Lodro Marpa; Tr. Fabrizio Torricelli and Acharya Sangye T. Naga (1995). The Life of the Mahāsiddha Tilopa. Library of Tibetan Works and Archives.
· Shaw, Miranda () Passionate Enlightenment.
· Tomlin, Adele (2021):
Mahāsiddha Tilopa: Catalogue of Biographies and ‘Ḍākinī’s Instruction to Tilopa on the Bardo‘
UNSUNG HEROINES, MOTHERS OF MAHĀMUDRĀ AND SOURCE OF SARAHA’S SONGS : Re-telling the (her)stories of the symbolic ‘arrow-maker’ Dakhenma, and the ‘radish-curry’ cook gurus of siddha, Saraha
NEW TRANSLATION: Tilopa’s Gangama Māhamudrā Instructions
· Torricelli Fabrizio (1998), A Thirteenth Century Tibetan Hymn to the Siddha Tilopa, The Tibet Journal, Vol. 23, No. 1, pp. 3-17, Library of Tibetan Works and Archives.
· 12th Khentin Tai Situpa, Tilopa, Some Glimpses Of His Life, Dzalendra Publishing, 1988.
Endnotes
[1] The translators of this text state that “it is the earliest biography of the mahasiddha Tilopa of which we have direct knowledge. In fact, from the dedicatory verses and the colophon, it appears to have been composed by the great Kagyupa master Marpa Chokyi Lodro (Mar-pa Chos-kyi-blo-gros (1012-1097)) for the benefit of his son Damra Dode (Dar-ma mDo-sde). It is a short work included in a collection of texts of the Mar-pa dKar-brgyud-pa tradition: (bD em chog mkha’- ‘gro snyan-rgyud, vol. klia—brGyud-pa yid-bzhin-nor-bu rnam-par thar-pa, fols. lb-1 lb). Such texts are connected with the oral ‘whispered’ tradition (snyan-rgyud) transmitted by the disciple of Milarepa (Mi-la-ras-pa), Rechung Dorje Drag (Ras-chung rDo-rje-grags (1084- 1161)) and, because of that, they are known as Rechung Nyengyu (Ras-chung snyan-rgyud). The manuscript, compiled by Shar-kha Ras-chen, Kun-dga’-dar-po and Byang-chub-bzang-po in the first half of the 16th century, is written in a cursive script (dbu-med), which is known as Kham Dri (khams-bris), where many short forms are attested. As to the genre, it belongs to what we could call “Buddhist hagiology”, being an account of the ‘complete liberation’ (rnam-par thar-pa, vimoksa) of the guru of Naropa.” See also an edition of the text at TBRC W3CN15304.
[2]There are different definitions of and types of ḍākinī. In Tibetan, the word is Khandroma (mkha’ ‘gro ma), which literally means ‘space traveller’. Judith Simmer-Brown (2002) identifies four main classes of ḍākinī:
The secret class of ḍākinī is prajnaparamita (yum chenmo), the empty nature of reality according to Mahayana doctrine.
The inner class of ḍākinī is the ḍākinī of the mandala, a meditational deity (yidam) and fully enlightened Buddha who helps the practitioner recognise their own Buddhahood.
The outer ḍākinī is the physical form of the ḍākinī, attained through completion stage tantra practices such as the Six Yogas of Naropa that work with the subtle winds of the subtle body so that the practitioner’s body is compatible with an enlightened mind.
The outer-outer ḍākinī is a ḍākinī in human form. She is a yogini in her own right but may also be a karmamudrā, or consort, of a yogi or mahasiddha.
ḍākinīs can also be classified according to the Trikaya, or three bodies of buddhahood.
The Dharmakāya ḍākinī, which is Samantabhadrī, represents the dharmadhatu where all phenomena appear.
The Sambhogakāya ḍākinīs are the yidams used as meditational deities for tantric practice.
The Nirmanakāya ḍākinīs are human women born with special potentialities; these are realized yoginis, consorts of gurus, or even all women in general as they may be classified into the Five Buddha Families.
See also: https://www.wisdomlib.org/definition/dakini
[3] One online source states that: “In Tilopa Meets the Ḍākinīs, the 4th Chetsang Rinpoche (1770-1862) of the Drikung Kagyu tells how the Bengali brahmin boy, Salyeu, out minding water buffalo, was visited by a “fearsome, ugly woman” who told him to “. . . herd buffalo And read scriptures. There you will find the prophecies of the Ḍākinīs.” With this, she disappeared. Some time later, while he was reading under a shapa [hat-shaped?] tree, she returned, and asked him to identify himself to her. He gave the appropriate, ordinary information, but she corrected him, saying: “Your country is Oddiyana in the North; your father is Chakrasamvara; your mother is Vajrayogini: your brother is Pantsapana [Hind: Panchpana], and I am your sister, Bliss-giver. If you want to find the true buffalo go to the forest of the bodhi tree. There the stainless Ḍākinīs hold the ear-whispered teachings.” He said, “If I go there, the Ḍākinīs will pose obstacles and prevent me from succeeding.” She said: “Yogi, you can get the teachings. You have received the predictions And kept the samaya vows.” Realizing she was a Ḍākinī, he said: “The path is dangerous and I do not know how to traverse it.” In reply she gave him a crystal ladder, a jeweled bridge, and a coral-handled key, saying: “I give you my blessings; depart without hesitation.” The young man, who would become known as Mahasiddha Tilopa, then crosses the country to reach Oddiyana where, using the magical tools, he negotiates a poison lake and the “iron wall of Ghandola.” Then, he chooses the correct one of the three gates to the Temple of Ghandola and, using his coral key, he enters.
First, he meets nirmanakaya “stainless Ḍākinīs Who desire flesh and blood.” in their many fearsome forms that make terrible noises and threatening gestures, but he is not afraid. Frustrated, they fell into a faint, and when they regained their composure, they begged his forgiveness and admitted: “We are to you as the butterfly to the lamp; The butterfly hopes to extinguish the lamp, But instead dies in the light. … , … .” One among them continued: “I am just an ordinary being, without authority. If I do not ask our leader’s permission to let you in, She will eat my flesh and drink my blood. Therefore, precious one, do not think unkindly of me.”
Then, samboghakaya Loka Karma Ḍākinīs appear, but by making the three threatening ritual gestures, Tilopa overpowers their faculties of body, speech and mind. They suffer the same as the previous group, and their leader, “a Minister,” goes to announce him to the Queen. When she permits him to enter, he does not even bow but rather assumes a state of meditation, so the host of attending Ḍākinīs get angry, saying: “She is the blessed one, The mother of the Buddhas of the Three Times. Let us beat him Who shows no respect.” The Mother intervenes saying that he is “. . . . The father of the Buddhas of the Three Times. Even a rain of vajras . . . Could not destroy him. Therefore I will give him the teachings.”
She instructs him in prana [breath/energy] and other unrecorded things, but he insists on more, and Tilopa says that he wants ” . . . the perfect teaching. The stainless bliss, the great secret Of the ordinary and the extraordinary.” She then agrees to confer the three wish-fulfilling gems including the self-arising body of co-emergent Wisdom and Means united; the speech that is the 7-syllable self-arising emerald in the Dharmakara, and the 5-pointed vajra jewel of self-arising mind, but only if he can understand the signs. The host of Ḍākinīs express their doubt that he will be able to understand the signs, but Tilopa responds directly to the Mother, that he has 3 special keys, and that they are: 1. The self-liberation key of samaya that grants access to “the light of wisdom which dispels the darkness of ignorance, And to self-awareness, self-arising, ad self-clarity.”
2. “the key of experience Which opens the door to the mind-as-such, Self-appearing clarity which is ever unborn, . . . .” and 3. “the key of experience of the realized yogi” that opens the door to “Mind-as-such, Dharma-as-such, and Dharmakaya.”
At that the Ḍākinīs rejoice and hold a Ganachakra feast in which they prepare the sindhura (vermillion powder) mandala and further empower him by means of both oral and mental transmissions. They give him 13 distinct tantras for the future benefit of beings including Tantra of Vajra Ḍākinī, Tantra of Sangwai Zo and Tantra of Vajradhara Self-appearance. Then they liken him to a bird and, having addressed him as Chakrasamvara and as Prajnabadra, they beg him to remain with them. Knowing the future, Tilopa explains that he must return to Tsukgi Norbu (Crest Jewel) Monastery “For the spiritual sons Naropa, Ririkasori and others.” As he was leaving, a formless Ḍākinī bestowed 9 special objects with instructions to:
1. “loosen the knot of the mind” 2. “act like a sword striking water” 3. “chase the sun of realization” [a lasso?] 4. “see samaya in the mirror of your mind” 5. “see that the light of awareness is wisdom” 6. “turn the wheel of the channel and wind net” 7. “see the outer mirror equalizing taste” 8. “see the mahamudra [a seal?] of self-liberation” 9. hold “the jewel of great-bliss speech”
And that, according to the Drikung Kagyu, is “how Tilopa as a human being over- powered the Ḍākinīs, and how he received the teachings.”
[4] The translators of Marpa’s biography of Tilopa say her name is Bharima, whereas other online sources , such as TBRC and the Kagyu Office, write Dharima.
[5] There are many different definitions of a Ḍākinī, and types of them too. At the ultimate level of reality there are transcendental buddhas. These are thought of as five families or categories of buddhas. Their female consorts are regarded as “enlightened wisdom” which, paired with the male aspect or “skillful means,” give rise to the enlightened compassionate activity of the universe(s). Thus, there are five major corresponding Ḍākinīs: Padma-Ḍākinī, Buddha-Ḍākinī, Ratna-Ḍākinī, Karma-Ḍākinī, and Vajra-Ḍākinī or Vishva-Ḍākinī (vajra-cross Ḍākinī.)”
[6] “ye shes kyi mkha’ ‘gro ma la te+e lo pa’i zhus len snyan brgyud man ngag bar do gcig chod ma/.” In karma pa sku phreng rim byon gyi gsung ‘bum phyogs bsgrigs/. TBRC W3PD1288. 3: 413 – 414. lha sa/: dpal brtsegs bod yig dpe rnying zhib ‘jug khang /, 2013?.
[7] One study shows that Tilopa had four human masters: Cāryapa, Nāgārjuna, Lavapa and “Sukkhasiddhī.” Except for the ḍākinī identified as Sukkhasiddhī, who is often referred to as Kalpabhadrī (skal pa bzang mo), these four are the ones generally recognized as Tilopa’s human masters. Tilopa is said to have stated in a verse:
I have human masters:
They are Nāgārjuna, Cāryapa, Lavapa
And Kalpabhadrī.
The trouble arises when one tries to ascertain what transmission Tilopa received from whom, and who were the previous masters in each of the lineages…. How, therefore, can we explain these differences?” (Ducher 2017a: 177-8). To summarize, although it is certain that there are several irreconcilable versions, it is possible to make sense of this mass of data on the basis of the different traditions of the bka’babs bzhi alluded to in The Four Lineages of Transmissions and Tilopa’s Hagiography. Tobegin with, it is necessary to distinguish between two levels:
– the lineage of realization and blessing;
– the lineage of transmission and experience.
In the first, the proximate lineage (nye brgyud), Tilopa receives teaching directly from enlightenment, “omniscience,” under the guise of Vajradhara, without the intercession of human masters. In the second, the “long lineage” (ring brgyud), there are four lines of transmissions, the bka’ babs bzhi. Descriptions of the four can be related to two traditions, sometimes called “combined” and “non-combined” (thun mong/thun mong ma yin pa). When Tilopa speaks of his four human gurus as Nāgārjuna, Cāryapa, Lavapa and Kalpabhadrī, this refers to the four recipients of the four non-combined transmissions. Their own lineage is sometimes detailed, but mostly not. It is likely that this tradition descends from Tilopa’s Ṣaḍdharmopadeśa (chos drug gi man ngag).
In the combined tradition, for which a single source has not been identified, Tilopa’s masters are Mātaṅgī, Karṇaripa, Indrabhūti and Ḍeṅgipa. The line ending with Mātaṅgī in this set can be equated to the one of Nāgārjuna in the previous set, and the line of Indrabhūti the Lesser corresponds to that of Lavapa, as Mātaṅgī and Indrabhūti are disciples of respectively Nāgārjuna and Lavapa. The two other lines differ in the two sets[6]. Hence, if one takes into account all the lines of transmission referred to in the two traditions, one ends up with six distinct lines of transmission….
From the above, we understand that the term “four lines of transmission” covers a large and indefinite number of Indian gurus who practiced and transmitted tantric teachings that became the core of Mar pa’s legacy in Tibet. These “four” lineages can be counted as six, sometimes seven, or more. There must therefore be reasons for the tradition to remember the number four. A hint to that is the fact that the four lines of the combined tradition are sometimes associated with the four directions of India.” (Ducher 2017a: 177-8).
[8] “Legend tells that as a boy he was put to a test by the great Siddha Nagarjuna, who asked for his help across a river. Carrying the Teacher on his back the young Tilopa waded fearlessly through the raging waters, never doubting that he would reach the other side safely. Some years later Nagarjuna again appeared in the district and found Tilopa playing at being a King, with two young girls as his Queens. The young man immediately prostrated himself before the Siddha, who asked him if he would really like to become the King. Laughing TUopa replied that indeed he would, but added that it was unlikely ever to happen. When the King of that region died, however, the State Elephant, guided by Nagarjuna’s magical powers, placed the ritual vase of holy water on top of Tilopa’s head, thus indicating the Divine choice for the new monarch. At the same time the great sage conjured up a mighty and invincible army which would only obey the commands of Tilopa. The young. man was crowned King and after reigning for several years began to weary of the life of luxury. (p.5).
[9] According to the account in Douglas and White (1976): “One day, while engaged in his priestly duties, an ugly hag-like woman appeared before him and asked if he would like to attain true Enlightenment. Tilopa recognised her as a Dakini, a keeper of esoteric secrets, and begged for her instructions. She initiated him into the Chakrasamvara Tantra and he was able to absorb the teachings fully. Tilopa stayed at Somapuri for twelve years, engaging himself in the revealed teachings. He was able to visit the realms of the Dakinis, surviving many ordeals and temptations, culminating in his meeting with the Dakini-Queen herself, from whom he received the full and final transmission of the teachings. He united with a Yogini-ascetic, who was a pounder of sesame seeds, and on this account was driven out from the order of monks.”
[10] “When Tilopa was abiding in a certain cave, Nagarjuna sent the dakini Matongha to give him teachings. When Matongha appeared, Tilopa inquired about Nagarjuna and was told that Nagarjuna was not in the human realm at that time but was giving teachings in the god realm. Matongha also told Tilopa that Nagarjuna knew Tilopa would be in this particular cave and had sent her to give him teachings.
As Nagarjuna requested, Tilopa received teachings from Matongha. During this time, Matongha noticed that because Tilopa had been king and of royal caste, his mind possessed a strong pride that hindered his progress, and she told him that his arrogance must be removed. Tilopa was given instructions to go to a certain village to seek out a woman there who was a prostitute and to work for her. The woman worked during the day making oil out of sesame seed and worked at night as a prostitute. As he was instructed, he worked for the woman during the day by pounding sesame seed, and during the night by soliciting her customers. In this way Tilopa lived as the prostitute’s helper.” From Rumtek Monastery website (see here).
[11] In Tibetan: ཤར་ཕྱོགས་བྷང་ག་ལའི་བརྒྱུད། པན་ཚ་པ་ནའི་ཚོང་འདུས་ན་། སྨད་འཚོང་བྷ་རི་འཁོར་བཅས་ཀྱི་། དེ་ཡི་ཞབས་འབྲེང་བྱས་ན་གསངས། མཐར་ཐན་ནས་དངོས་གྲུབ་ཐོབ།
[12] From Rumtek Monastery website (ibid.): “One day as Tilopa was pounding sesame seeds in the village, he realized ultimate buddhahood, the Vajradhara aspect of enlightenment. As a sign of his achieving complete realization, Tilopa levitated to the height of seven royal palm trees while still holding a mortar and pestle in his hands and continuing to grind sesame seeds. The news that Tilopa hovered in the air at the height of seven royal palm trees quickly spread through the village.
When the prostitute who employed Tilopa heard that someone was levitating very high in the sky, she hastened to see who it was. To her surprise she discovered that it was her employee in the sky, and that he was still working for her, even as he hovered, by continuing to grind sesame seeds with a mortar and pestle. She felt ashamed to have given such work to a highly realized being, and with great regret, she confessed this to Tilopa and requested him to accept her as his student. As she mentally made this request, Tilopa threw a flower down to her from the sky. The flower hit her on the head, instantaneously causing her to reach complete realization. She then levitated to the same height as Tilopa.”
[13] From Marpa’s The Life of the Mahasiddha Tilopa: 40.
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