The Tanjur Text of the "jsayakprama-nma-kinyupadea"

Author(s): Fabrizio Torricelli

Source: East and West, Vol. 47, No. 1/4 (December 1997), pp. 249-269
Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO)
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The
Tanjur
Text of the
Ajn?samyakpram?na -n?ma-d?kinyupadesa
by
Fabrizio Torricelli
The
English phrase
'Six
Yogas
of
N?ropa'
is a
free translation of the Tibetan
'Nd-ro'i chos
drug',
as it refers to six
principles
or
teachings
(Skt. dharma\
Tib.
chos),
the transmission of which stems in Tibet from
Mar-pa Chos-kyi-blo-gros (1012-1097),
a
disciple
of the Indian
N?dap?da (N?-ro-p?,
or
N?-ro-pa,
956-1040)
i1),
the
great
adept (mah?siddha; grub-thob chen-po)
in Tantrism. Most of the
knowledge
and
experience
of the
Vajray?na
Indian masters of centuries of
highest yoga
tantra
{anuttarayogatantra; rnal-'byor-bla-med-kyi rgyud)
is summarized in these six
principles
which are aimed to control the vital breath and the
psychic energies:
hence their
importance,
even for those who
are not
'practitioners'.
Generally speaking,
as
stated
by
H.H. the Dalai Lama in a
public teaching (2),
in the
completion stage {sampannakrama; rdzogs-rim)
of the
anuttarayogatantra,
it is
indispensable
to
rely
on methods
by
which one could draw the
energy
winds
(v?yu;
rlung)
from the left channel
(lalan?; brkyang-ma)
and the
right
channel
(rasan?;
ro-ma)
of the subtle
body
in the central one
(avadh?ti;
rtsa
dbu-ma).
If we allow
for
that,
it is
possible
to
categorize
the whole
practice
in two classes. On the one
hand,
it is a matter of
conveying
the
vdyu-s
into avadh?ti. On the other
hand,
the
yogi engaged
in it is
required
to
perform
other exercises
supporting
this
entry
of the
v?yu-s
into avadh?ti. All the schools of Tibetan Buddhism consider the Nd-ro'i chos
drug
a
unique practice
with distinct technical
focuses, namely
1)
the so-called
mystic
heat
(cand?li; gtum-mo)y
2)
the
illusory body (m?y?k?ya; sgyu-lus),
3)
the dream
(svapna; rmi-lam), 4)
the radiant
light (prabh?svara; }od-gsal),
5)
the intermediate state
between life and death
(antarabh?va; bar-do),
and
6)
the transference of the noetic
power (samkr?nti; }pho-ba),
an extreme device of which is known
as
the
entering
corpses (parak?yapravesa; grong-'jug).
It should be
kept
in mind that the essential
instructions of these six
teachings
can be found in tantras such
as
the
Hevajra
and
0
According
to Turrel
Wylie
(1982)
the
Fire-Male-Dragon year
of
N?ropa's
birth should be 956
instead of
1016,
and the
Iron-Male-Dragon year
of his death should be 1040 and not
1100,
as
proposed
by
Herbert Guenther
(1963: viii-ix).
(2) Dharamsala,
23rd March 1990.
[1]
249
the
Guhyasam?ja.
In
particular,
the
practice
of
mystic heat,
which is
traditionally
known
as the foundation stone of the
path,
is
mainly
based on the
Hevajratantra,
whereas in the
Guhyasam?jatantra special emphasis
is
placed
on the
illusory body
and the radiant
light
(3). Moreover,
the dream
yoga
and the
techniques
associated
with the intermediate state can be viewed
as
parts
of the
practice
of the
illusory
body
(4).
The most ancient
literary
witness of this sixfold set of methods is a
short text
by Tilopa
(928-1009) (5),
the
Bengali
master of
N?ropa.
In
fact,
his
Saddharmopadesa
[T?hoku,
no.
2330)
can be considered
as the first
attempt
to
arrange
in a
system
the
yoga techniques
he received from the masters of four different
lineages
of
transmission
(6) [bka'-babs bzhi).
In the Tantric section
(rGyud-'grel)
of the
sDe-dge
and Co-ne editions of the
bsTan-'gyur, Tilopa's Saddharmopadesa
is followed
by
another text
belonging
to
the
corpus
of the Nd-ro'i chos
drug
literature:
T?hoku,
no. 2331.
Missing
in the
sNar-thang
and
Beijing bsTan-'gyur,
its Tibetan title is bKa1
yang-dag-pai
tshad-ma
zhes-bya-ba mkha'-gro-ma'i
man-ngag:
D
sDe-dge
edition
(7)
vol.
zhi,
fols. 271a.3-273a.3
C Co-ne edition
(8)
vol.
zhi,
fols. 271a.2-273a.3.
As to the Sanskrit
title,
the T?hoku
Catalogue's reconstruction, Ajndsamyakpramdna
(3) So,
for
example,
it is
explained by Mar-pa,
and cited
by Tsong-kha-pa
in his Zab-lam N?-ro'i
chos
drug-gi sgo-nas 'khrid-pa'i rim-pa yid-ches gsum-ldan,
vol. ta of the
Tashilunpo blockprint
edition of
Tsong-kha-pa's gSung-'bum:
[441.6]
bla-ma
Mar-pa'i
zhal-nas
/sgo-srungs
N?-ro
pan-chen-la //rgyud
zab-mo
dGyes-pa-rdo-rje
thos
// bsre-'pho mtshams-sbyor-gyi gdams-ngag
thob
// khyad-par gtum-mo las-rgya
zhus
//
snyan-brgyud-kyi gnad-la ngo-sprod
[442]
by
as
//
zhes
spyir bsre-'pho snyan-brgyud-kyi ngo-sprod dang / khyad
par-du Kye-rdor-nas 'byung-ba
'i
nang gtum-mo-la
brten-nas
dga
'-bzhi
skyed-tshul dang / phyi las-kyi phyag
rgya
brten-nas
dga-bzhi skyed-tshul zhus-par gsungs-pas / gtso-bor Kye-rdor-la brten-pa-la gtum-mo dang
las
rgya gnyis-so //yang Mar-pa'i
zhal-nas
/
nub Dula-kse-tra'i
grong-khyer-du //dpal Ye-shes-snying-po'i
zhabs-la
gtugs I/pha-rgyud gSang-ba-'dus-pa mnyan //sgyu-lus 'od-gsal-gyi gdams-ngag
thob
/I lam-rim-pa lnga-yi
don-la
bslabs
I
zhes
gsungs-la / dpal N?-ro-pa-la rgyud khyad-par-du 'phags-pa
bzhi-la
brten-pa
'i
gdams-pa khyad-par
du
'phags-pa
bzhi
gsan-pa
'i
gcig / dpal gSang-ba- 'dus-pa-la brten-pa
'i
rim-pa Inga
'i
gdams-ngag yin-pas /
Ye-shes
snying-po dang N?-ro-pa gnyis-ka-la rim-pa Inga gsan-pa'i sgyu-lus dang / 'od-gsal-gyi gdams-pa 'dus-pa-la gtso
cher
brten-pa yin-no.
(4)
Cf.
Tsong-kha-pa, op.
cit.\
[442.5]
rmi-lam
dang
bar-do ni
sgyu-lus-kyi yan-lag
re
yin.
(5)
If we
rely upon
the thesis of
Wylie,
even the dates of
Tilopa's
life should be
anticipated
of a
sixty-year cycle,
from 988-1069
(Guenther
1963:
viii)
back to 928-1009.
(6)
For a
discussion of the identification of those masters see Torricelli 1993.
(7)
Original blockprints
of the
Derge bsTan-'gyur kept
in the IsIAO
Library.
(8)
Microfiche
reproduction
of the Cone
bsTan-'gyur kept
in the
Library
of
Congress, Washington
(Institute
for Advanced Studies of World
Religions): LMpj 020,181 10/11,
vol. 180
(?),
fols. 269b-299a.
250 [2]
n?ma-d?kinyupadesa,
is to be
preferred
instead of the less correct
?hapramanasamyag0
given
in the Tibetan sources
(9).
The text does
not deal with all the six
practices,
but it is focussed on
techniques
associated with the
training
of the illusion-like
body (m?yopamak?ya; sgyu-ma
lta-buyi
lus)
in order to
support
the
two,
mystic
heat and radiant
light.
In this
perspective,
instructions on
the
illusory body,
the
transference,
the
entering corpses,
the
dream,
and the intermediate state are
given.
An outline based on the
explicit subdivisions,
with the line numbers in
brackets,
is
provided
to
help
the reader
uderstanding
the
context:
1
rim-gyis-pa dang gcig-car-ba:
some
general preliminaries concerning
with
the differentiation between
gradual
and instantaneous
path
(1-24)
2
gtum-mo 'od-gsalsbyangs-pa-la sgyu-ma
Ita-bui lus
bsgom-pa: attending
to
the illusion-like
body
in the
purification
of the inner heat and the radiant
light
(25-222)
2.1
mngon-par rtogs-pa'i rim-pa:
the
stage
of the clear realization
(31-36)
2.2
rang-nyid lhag-par gnas-pa:
the utmost
dwelling
in oneself
(37-213)
2.2.1
'pho-ba:
the transference
(40-83)
2.2.1.1 the transference
as a trainee
(40-76)
2.2.2.1.1
bskyed-pa
'i
rim-pa
'i tshul: the transference in a
developing stage
attitude
(43-55)
2.2.1.1.2
sgyu-ma dngos-kyi 'pho-ba:
the transference into the actual illusion
(56-67)
2.2.1.1.3
'
od-gsal-ba-yi 'pho-ba:
the transference into the radiant
light
(68-76)
2.2.1.2
ma-bslabs-par 'pho-ba:
the transference as no
longer
a trainee
(77-83)
2.2.2
grong-du 'jug-pa: entering corpses (84-93)
2.2.3 rmi-lam: the dream
(94-194)
2.2.3.1
dran-pa:
the mindfulness
(98-104)
2.2.3.2
sgyu-mar shes-pa:
the
cognition
of the illusion
(105-155)
2.2.3.3
sbyangs-pa: purifying
(156-178)
2.2.3.4
goms-pa: practising
(179-183)
2.2.3.5
gong-du 'pho-ba:
the transference
upwards
(184-194)
2.2.4 bar-do: the intermediate state
(195-222)
Even if it has no author
recognized
in the T?hoku
Catologue,
the
?jn?samyakpram?na-n?ma-d?kinyupadesa
can
be ascribed to
N?ropa,
or at least to the
first tradition
stemming
from him. In
fact,
most of it
corresponds
to some
passages
from those
N?ropa's teachings
collected under the title Grub-chen
N?-ro-pai gdams
ngag
chos
drug skor-gyi bka-dpe tshigs-su bcad-pa, pp.
95-106 of vol. V of
Kong-spruPs
gDams-ngag-mdzod
(K).
The fifteen short texts
(bka-dpe)
collected under that title
(9)
It is
noteworthy
that there is a
work with the same title and associated with
Tilopa
in the second
part
of the first section of volume
V, pp. 69-89,
of the
gDams-ngag-mdzod compiled by 'Jam-mgon Kong
sprul Blo-gros-mtha'-yas
(1813-1899). Nevertheless,
the two
texts, apart
from few verses,
are different.
t3]
251
can be
grouped
into
eight
sections: 1
-
without
heading;
II
-
gTum-mo'i bka'-dpe;
III
-
rMi-lam
bka'-dpe;
IV.
1,
IV.2
-
'Od-gsal-gyi bka'-dpe; V.l, V.2,
V.3
-
Bar-do'i
bka'-dpe;
VI
-
Grong-'jug-gi bka'-dpe;
VII. 1. VII.2. VII.3
-
'Pho-ba'i
bka'-dpe;
VIII.
1,
VIII.2,
VIII.3
-
gDams-ngag-gnad-kyi bka'-dpe.
In
particular,
the two
texts,
T?h. 2331
and
K,
match as
follows:
Tohoku no. 2331 K
outline verse D C section
page
1-2.2.2 1-93 271a.3-272a.l 271a.2-272a.l I 95.2-96.6
2.2.3 94-194 272a.l-272b.7 272a.l-272b.7 III 98.1-99.7
2.2.4 195-222 272b.7-273a.3 272.b.7-273a.3 V.I 100.7-102.4
At the end of
K, p. 106.3, Kong-sprul
writes: ces
Nd-ro-pa'i bka'-dpe-rnams rdzogs-so,
'so
the[se]
texts
by N?ropa
are
completed'.
The relevant sections of K are
given
in
the
"Appendix"
in order to
supply
this edition of the
Ajndsamyakpramdna-ndma
ddkinyupadesa
with
a
concordance between the two traditions.
With
regard
to
my attempt
at
translation,
I would like to thank Mr.
Tsepak
Rigzin
and Mr
Sangye
Tandar
Naga
of the
Library
of Tibetan Works and
Archives,
Dharamsala, H.P., India,
for their
precious help
and
suggestions
in
interpreting
some
puzzling passages
of the text.
TEXT
[271a.3]
:
Pagination
of D
[[271a.2]]
:
Pagination
of C
figure '.figure
:
Concordance T?h. 2331
: K
rgya gar
skad du
|
? ha
pra
ma na sa
myagn?
ma
(10)
d? ki
nyu pa
de sha
|
bod skad
du
I
bka'
yang dag pa'i
tshad
ma zhes
bya
ba mkha'
'gro
ma'i man
ngag |
I dpal
rdo
rje 'chang
chen
po
la
phyag
'tshal lo
|
1
I gang zag
bio
yi khyad par gyis |
1 :
?
I
rim
gyis pa dang cig
car ba
|
2 :
I,
1
I
rim
gyis pa yi
sman chen 'di
|
3 :
I,
2
I cig
car ba
yi dug
chen
yin |
4 :
I,
3
I cig
car ba
yi
sman chen 'di
|
5
:
I,
4
I
rim
gyis pa yi dug
tu
'gyur |
6 :
I,
5
I
des
na
sbyangs pa'i 'phro
can la
|
7 :
I,
6
(10)
sa
myag?
D : sam
myag?
C.
252 [4]
I cig
car ba ni bstan
par by
a
|
8 :
I,
7
I
sems can
dang po'i
las
(n)
can la
|
9 :
I,
8
I
rim
gyis pa
'di bstan
par bya |
10 :
I,
9
I dang po nyon mongs gdul
ba ni
|
11:
I,
10
I
khams
kyi
rab tu
dbye
ba
bya |
12 :
I,
11
I phung po zhig grol bsgom par bya |
13 :
I,
12
I
bla mas bstan
pa'i
lam
gyi
ni
|
14 :
?
I
slob
ma
yongs
su smin
bya zhing |
15
:
?
I bskyed
rim
gzhung
las shes
par bya |
16 :
I,
13
I ngag (12)
dben
pa dang zlung
sgom pa |
17 :
I,
14
I
bla ma'i zhal las shes
par bya |
18 :
I,
15
I
sems la
dmigs pa'i
man
ngag
ni
|
19 :
?
I
bde ba chen
po'i
man
ngag go |
20 :
?
I byang
chub
sems
kyi
man
ngag
ni
|
21:
?
I
bla ma'i zhal las shes
par bya |
22:
?
I phyag rgya
chen
po'i
man
ngag
ni
|
23
:
I,
16
I
man
ngag tshig
bsdus
dag
las shes
|
24 :
I,
17
2
I gtum
mo 'od
gsal sbyangs pa
la
|
25:
?
I sgyu
ma lta bu'i lus
bsgom pa |
26 :
I,
18
I
slob
pa dang
ni mi slob
gnyis |
27 :
I,
19
I
slob
pa
la
yang gnyis yin
te
|
28 :
I,
20
I mngon par rtogs pa'i
rim
pa dang |
29 :
I,
21
I rang nyid lhag
par gnas pa'o |
30
:
I,
22
2.1
I mngon par rtogs pa'i
rim
pa
la
|
31:
I,
23
I gsang
ba'i
dbang gi
dus
dag
tu
|
32 :
I,
24
I
me
long
dri ma med
pa [271b]
la
|
33 :
I,
25
I
rdo
rje
sems
dpa' legs
bris
[[271b]]
te
|
34 :
I,
26
I
de
yi gzugs brnyan snang dang mtshungs |
35
:
I,
27
I
zhes
bya
ba nas
sgyu
ma'i
dpe
bcu
gnyis kyi sgo
nas
rtogs par bya'o |
36
:
I,
28
2.2
I rang nyid lhag par gnas pa
la
|
37:
I,
29
I 'pho dang grong
du
'jug pa dang |
38 :
I,
30
I
rmi lam bar do rnam
pa
bzhi
|
39 :
I,
31
2.2.1.1
I gong
du
'pho
ba rnam
gsum
ste
|
40 :
I,
41
I bskyed pa'i
rim
pa'i
tshul
dang
ni
|
41 :
I,
42
I sgyu
ma
dngos dang
'od
gsal
lo
|
42 :
I,
43
(n)
las D : Ins C.
(12) ngag
C :
dag
D.
[5]
253
2.2.1.1.1
I
bskyed pa'i
rim
pa'i
tshul la
(13)
ni
|
ksum la
sogs pa'i yi ge yis |
bu
ga dag kyang dgag bya
ste
|
rang gi
sems ni lha
yi
sku
|
'ja'
tshon Ita bur
bsgom pa'o
|
yang
na hum la bsdu
bya
ste
|
tshangs pa'i
bu
ga dag
tu
gdon |
'og
min
gnas
su
yang dang
yang |
rgyun
mi chad
par gnas par bya |
de ltar
sgom pa
brtan
gyur
nas
|
dus
dang rtags
rnams shes
bya
ste
|
'pho
khar shes
pa gnas
su
bskyal |
de ltar
byas pas
'pho
bar
'gyur |
2.2.1.1.2 I
sgyu
ma
dngos
(14)
kyi 'pho
ba ni
|
'og
nas
'byung
ba'i rmi lam la
|
goms par bya
ste sum cu ni
|
rtsa
gsum gnas
su
'pho bya
ste
|
de
ru
sngar
ni
gang bsgoms pa'i |
goms pa
khrid de
bsgoms gyur
na
|
bde ba
skye
ba'i
gnas yin pas |
mi
rtog ye
shes thob
nas ni
|
tshe 'di
nyid
la
sangs rgyas nyid |
thob
'gyur
'di la the tshom med
|
sngags pa'i 'gro
sa
mchog yin
te
|
mtshan
nyid pa
ni
ltung
bar
'gyur
|
2.2.1.1.3
I
'od
gsal
ba
yi 'pho
ba ni
|
'chi ba'i dus ni shes
bya
ste
|
mi
rtog pa
la sems
gnas
nas
|
lus
kyi
rtsol ba
dag gis
ni
|
'od
gsal
bar ni
gzhug bya
ste
|
bar dor
mya ngan
'da' ba
yin |
bslabs
nas
'pho
ba de
rnams
yin |
'od
gsal
ba la
sems
gnas
na
|
slob bzhin
pa yi
mal
'byor
che
|
2.2.1.2
I
ma bslabs
par yang 'pho
ba
yod |
zung 'jug ting
'dzin la
gnas
na
|
slar
zhing
gang la'ang
mi slob bo
|
gdams pa gser 'gyur
rtsi 'di
yis |
43
44
45
46:
47
48:
49:
50:
51
52
53
54:
55
56:
57:
58:
59:
60:
61
62
63
64:
65
66:
67
68
69
70:
71
72
73
74
75
76
77
78
79
80:
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
62
63
64
65
66
67
68
69
70
71
72
73
74
75
76
I,
77
(13)
la D : om. C.
(14) dngos
C :
dangs
D.
254
[6]
2.2.2
2.2.3
2.2.3.1
2.2.3.2
'chi tshe
gang
la
phog gyur pa |
dngos
de
mya ngan
'das
gser 'gyur |
de
phyir
bla ma thabs la mkhas
|
de la
grong
du
'jug pa
ni
|
mdun du
dmigs pa gsal byas
la
|
dbugs dang
sems ni ma
yengs par |
gtad
nas
yun
du
goms [272a] gyur
na
|
des ni shes lus
bya
ba
dang |
dmigs
[[272a]] pa je gsal je gsal 'gyur |
de la
yun
du
goms byas
nas
|
bsod nams can
gyi
lus
blangs
te
|
rang gi phung po
dor
byas
nas
|
sems can don ni ma lus
bya'o |
rmi lam la
yang
rnam
Inga
ste
|
dran
dang sgyu
mar shes
pa dang
|
sbyangs dang goms pa
khrid
pa dang |
gong
du
'pho
bar shes
par bya |
dran
pa
shes
bya sgom pa
ni
|
gnyid
ma
log pa'i
dus su
yang |
'dun
pa dag
ni
sngon btang
ste
|
log
ka ma
yi
shes
pa
ni
|
dran
pas yang dang yang bsgug
la
|
bsgugs pas log pa
lan re bzhin
|
rab
'bring
sad dus
'byung
bar
'gyur |
de ltar dran
pa
brtan
gyur
nas
|
sgyu
ma
dag
tu shes
bya
ste
|
ma
log pa yi
dus
su
yang |
snang
srid
sgyu
mar shes
bya
ste
|
sgyu
ma
dngos
ni rmi lam
yin |
'di
nyid sgyu
mar ma shes
pas |
bar do
sgyu
mar ma shes na
|
bar do'i srid
pa
mi
khegs pas |
skye
ba
yang
nas
yang blangs
te
|
khams
gsum
'khor bar
'khyams pa yin |
de ltar rmi lam
dngos dag
la
|
bio ni
'jug
tu ma btub na
|
sngon
du
'gro
ba
dag bya
ste
|
ma
log pa yi
dus su
yang |
snang
srid
sgyu
mar shes
bya
ste
|
bskyed pa'i
rim
pa'i rtags dag dang |
'du 'dzi shin tu
nyung
ba
dang |
sngar gyi goms pas
khrid
pa dang |
81
82:
83
84:
85:
86:
87:
88:
89:
90:
91
92
93
94:
95
96:
97
98
99
100:
101
102:
103:
104:
105
106:
107
108:
109:
110:
111
112:
113
114:
115
116:
117
118:
119:
120:
121
122
32
33
34
35
36
37
39
38
40
1
2
3
4
5
6
7
8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
II,
25
II,
26
II,
27
[7]
255
2.2.3.3
mos
(15) pa
shin tu
drag pa dang |
'gugs pa'i
dus
dag
shes
pa'o |
gnyid
ma
log pa'i
dus su
yang |
dran
pas
de
nyid sgyu
ma ru
|
shes
bya
bsam
pa sngon btang
la
|
nan tan du ni
bsgom
(16) par bya |
de ltar du ni
goms pa dang |
phan
tshun
dag
tu
byin pa dang |
ngal
dub
dag
ni
'ong
ba
dang |
'grangs
(17)
Itogs dag
ni
'ong
ba
dang
|
cho
'phrul dag
ni ston
pa dang |
de la
sogs pa'i
mtshan ma rnams
|
gnyid log pa yi
dus
su
yang |
goms par byas pa'i bag chags kyis |.
log
ka ma
yi
dus su
yang |
mtshan ma'i dran
pa
de
nyid
la
|
bag
mi tsha
(18)
bar
spyad par bya |
des
na
sgyu
ma'i bsre ba
'grub |
de ltar
sgyu
mar
yang dang yang |
nyin
mtshan
rtag
tu bsams
nas su
|
sgyu
mar
shes
pa'i
mtshan ma ni
|
ya
mi
nga [272b]
dang bag
mi tsha
|
dam dum kam kern
'byung
bar
'gyur
|
[[272b]]
de ltar
goms pa
brtan
par bya
de ltar brtan
par gyur
nas ni
|
'pho
ba
dag
ni
bya
bar bshad
|
gnyid
ma
log
(19)
pa'i
dus su
yang |
sems ni
gang dgar gtang
bar
bya |
'gro
sar sems ni
btang byas
nas
|
log
ka ma
yi
dus su
yang |
de
ring bag chags
dran
byas
te
|
de ltar
rang gi rig pa yis |
dpyad cing gang
ltar bde bar
'pho |
'pho
ba brtan
par gyur pa
na
|
sgyu
ma
sbyangs pa'i
mtshan
nyid kyis
123
124:
125:
126:
127:
128:
129:
130:
131
132
133
134
135
136:
137
138
139
140:
141
142
143
144:
145
146:
147
148
149
150:
151
152
153
154:
155
156:
157:
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
II,
28
29
30
31
32
33
34
35
36
37
38
39
40
41
42
43
44
45
46
47
48
49
50
51
52
53
54
55
56
57
58
59
60
61
(15)
mos C : mas D.
(16) bsgom
D :
bsgrom
C.
(17) 'grangs
D :
'grongs
C.
(18)
tsha D : tshe C.
(19) log
D :
/o?5
C.
256 [8]
I sngon gyi
bsam
pa
khrid
par
bya |
158
:
II,
62
I
de ltar
snga
ma
ji
bzhin
bsgom |
159
:
II,
63
I log
kar
yang
dang
yang
du
sgom |
160 :
II,
64
I
de ltar rmi lam dus
su
yang |
161:
II,
65
I
dam dum
bag
re
'byung
bar
'gyur |
162 :
II,
66
I
de nas rmi lam
sbyong
ba la
|
163
:
?
I gang yang bzang ngan
mi It a ste
|
164 :
II,
67
I rtags
ma
byung
bar zin
pa'ang yod |
165
:
II,
69
I rang gi rig pas rtogs bya
ba
|
166 :
II,
70
I
ma
rtogs pa
na
'bad
cing brtag |
167 :
II,
71
I
rtsol ba
dag gis bskyed byas
la
|
168 :
II,
72
I
shes
pa
tshar ni
gcad par bya |
169
:
II,
73
I gong
gi
bstan
pa'i gdams
pa
ltar
|
170
:
?
I
de ltar
yang dang yang byas pas |
171:
II,
74
I
mod du zin
pa
dag kyang yod |
172 :
II,
75
I long spyod
la
sogs
rgyud sbyangs pas |
173
:
?
I
lo
yis
zin
pa dag kyang yod |
174 :
II,
77
I ye
ma zin
pa dag kyang yod |
175
:
II,
76
I
de ltar
yang dang yang goms pas |
176 :
II,
78
I
rmi lam
byin gyis
rlob
pa yin |
177 :
II,
79
I
de
yis
bar do rlobs
par 'gyur |
178 :
II,
80
2.2.3.4
I gong
ma'i rmi lam
goms pa yis |
179
:
II,
81
I
'chi ba'i
(20)
shes
pa gsal byas
te
|
180 :
II,
82
I
'chi ka'i
rtags
rnams
tshang
ba
dang |
181:
II,
83
I sngar goms pa
la sems
bzhag
ste
|
182 :
II,
84
I
'od
gsal
bar ni
'jug par bya |
183
:
II,
85
2.2.3.5
I
'chi khar
gnyid
ni
log pa
ni
|
184 :
II,
87
I
dran
pa dag
na
sngon btang
nas
|
185
:
II,
88
I
'od
gsal ngang
la
gnas par bya |
186 :
?
I
sa
bon
skye gnas
rim
khyab pa |
187 :
II,
89
I gzhi dang khang pa nyid dang
ni
|
188 :
II,
90
I
las
dang sbyor
ba
rang
nus la
|
189 :
II,
91
I rang gi ngo
bo
thig
ler bcas
|
190 :
II,
92
I
bcu
gnyis
mtha'
yi tshig gi
don
|
191:
II,
93
I gang gis rtag
tu
goms gyur
nas
|
192
:
II,
94
I
des ni
dngos grub
dbe ba
yi |
193
:
II,
95
I
rdo
rje
'dzin
pa rang nyid 'gyur |
194
:
II,
96
2.2.4
I snang
ba thim
dang rtog pa
thim
|
195
:
III,
3
I rags pa
thim
dang phra
ba thim
|
196 :
III,
4
(20)
ba'i D : kai C.
[9] 257
I
thim
pa'i rjes
la
goms pa dang |
197 :
III,
5
I rang
bzhin
gyis
ni 'od
gsal 'byung |
198 :
III,
6
I
de
yi rjes
la
zung 'juq
sku
|
199 :
III,
7
I
slob
[273a] pa dang
ni mi slob
gnyis |
200 :
III,
9
I
mi slob
pa
ru
gyur pa [[273a]]
na
|
201
:
III,
10
I
'bras bu thob
ces bstan
pa yin |
202 :
III,
11
I sngon byung
srid
pa'i
sha
tshugs
can
|
203
:
?
I
las
kyi
rdzu
'phrul shugs dang
ldan
|
204
:
?
I
bar do de
yi mig snga
ru
|
205
:
?
I
thabs
dang
shes rab
mthong
ba la
|
206 :
?
I
bla ma
dag
tu
dmigs byas
te
|
207 :
?
I gsang
ba'i
dbang
ni dran
byas
nas
|
208 :
?
I mig
ser zhe
sdang
kun
Spangs
te
|
209 :
?
I
dbe ba'am mi
rtog pa bsgoms pa'am |
210 :
?
I yang
na
sngar
dus
gang bsgoms pa'i |
211 :
?
I sbyangs
pa sngon
du dran
par bya |
212 :
?
I
dus
su dran
par gyur
nas ni
|
213
:
?
I dang po'i
srid
pa khegs par 'gyur |
214 :
?
I
de nas bdun
phrag
bdun
gyi
bar
|
215
:
?
I gong
ma bzhin du
goms byas
nas
(21) |
216 :
?
I
bzhi bcu rtsa
dgu
'das
pa dang |
217 :
?
I
'khor ba'i srid
pa khegs pa dang |
218 :
?
I
de ltar
sgyu
mar
gnas pa
la
|
219 :
?
I
'od
gsal
ba
yis sbyang bya
ste
|
220 :
?
I
'od
gsal
bar ni
'jug par 'gyur |
221:
?
I rtsigs kyi rgya
bdun
dang
bcas
pa'o |
222 :
?
TRANSLATION
In Sanskrit
?jn?samyakpram?na-n?ma-d?kinyupadesa.
In Tibetan The Ddkinis
Instructions Which Are Called: The
Very
Model of
The[ir]
Perfect Pronouncement'.
Homage
to the Glorious
Vajradhara (rDo-rje-'chang),
the Great One!
1
[1]
People
[are
distinguishable] according
to
the[ir]
particular
intellect
(bio; buddhi,
dhi, matt) [2] [between]
those
[who
need
a]
gradual [approach]
and those
[who
are fit
for
an]
instantaneous
[one]. [3]
What is
a
great
medicine in the
gradual [approach]
[4]
is a
great poison
in the instantaneous
[one]. [5]
What is a
great
medicine in the
(21)
nas C : na D.
258 [10]
instantaneous
[approach]
[6]
becomes
a
great poison
in the
gradual
[one]. [7] Therefore,
for those whose
purification
is in
progress, [8]
it is the instantaneous
[approach]
which
is to be shown.
[9]
For those who
are
beginners,
[10]
the
gradual [approach]
is to
be shown
(22).
[11]
Firstly,
as for the
taming
of the defilements
(nyon-mongs; kles'a), [12]
the
chemico-cosmic elements
(khams; dh?tu)
are to be
fully classified, [13] [and]
the
disintegration
of the
aggregates (phung-po;
skandha)
[leading
to]
liberation
(grol;
mukti)
is to be attended to
(bsgom-pa;
bhdvand).
[14]
As for the
path (lam; mdrga)
shown
by
the
guru (bla-ma), [15]
the
disciple
(slob-ma; sisya)
should be
fully developed
[16]
and familiar with the texts
[concerning]
the
developing stage (bskyed-rim; utpattikrama^utpannakrama).
[17]
The
[methods of]
attending
to the isolated
speech (ngag-dben; vdgviveka)
and the
energy
winds
(rlung;
vdyu)
[18]
are to be known from the words of the
guru. [19]
As for the instruction
(man-ngag; upadesd)
on the
object-support (dmigs-pa;
dlambana)
in
thinking (sems; citta),
[20]
it is the instruction on the
great
bliss
(bde-ba
chen-po;
mahdsukha). [21]
As for
the instruction on the
enlightened thinking
essence
(byang-chub-sems; bodhicitta),
[22]
it is to be known from the words of the
guru. [23]
As for the instruction on the
great
seal
(phyag-rgya chen-po; mahdmudrd), [24]
it is
[to be]
known from the
pithy
words
[conveying]
instructions.
2
[25]
While
purifying
the
mystic
heat
[and]
the radiant
light,
[26]
the
[ways
of]
attending
to the illusion-like
body
[27]
are two: as a trainee
(slob-pa;
saiksa)
and
no
longer
a trainee
(mi-slob; asaiksa). [28]
Again,
the one as a trainee is
two[fold]:
[29]
the
stage
of the clear realization
(mngon-par rtogs-pai rim; abhisamayakrama),
and
[30]
the utmost
dwelling (gnas; sthiti)
in oneself.
2.1
[31]
In the
stage
of the clear
realization, [32]
at the time
[you
receive]
the secret
consecration
(gsang-bai dbang; guhydbhiseka),
[33]
in a
spotless
mirror
[34]
a
well-drawn
[image
of] Vajrasattva (rDo-rje-sems-dpa)
[35]
is reflected similar to an
apparition.
[36]
All that is to be realized
according
to the twelve
examples
of illusion
(sgyu-ma'i
dpe bcu-gnyis;
dvadasa
mdyopama).
(22)
In
spite
of the title and the salutation
formula,
these first ten verses are the
only portion
of our
bsTan-'gyur
text
corresponding
to the
Ajn?samyakpram?na-n?ma-d?kinyupadesa
in
Kong-sprul's
gDams-ngag-mdzod (K, p. 69.2]: rgya gar
skad du
/
? ha
pra
ma na sam
myakn?
ma d? ki ni u
pa
de sha
I
bod skad du
/
bka'
yang dag pa'i
tshad ma
zhes
by
a ba mkka'
'gro
ma 'i man
ngag / dpal
rdo
rje 'chang
chen
po
la
phyag
'tshal lo
// gang zag
bio
yi khyad par gyis //
rim
gyis pa dang gcig
car ba
//
rim
gyis pa yi
sman chen 'di
// gcig
car ba
yi dug
tu
'gyur // gcig
car ba
yi
sman chen 'di
//
rim
gyis pa yi dug
tu
'gyur //
des na
sbyangs pa'i }phro
can la
// gcig
car ba ni bstan
par by
a.
[11]
259
2.2
[37]
As to the utmost
dwelling
in
oneself, [38] transference, entering corpses,
[39] dream, [and]
intermediate state:
they
are four.
2.2.1.1
[40]
The
upward
transferences are three:
[41]
the
way
of the
developing stage,
[42] [the
transference
into]
the actual
illusion,
and
[into]
the radiant
light.
2.2.1.1.1
[43]
As for the
way
of the
developing stage,
[44]
by
means of the
syllable (yi-ge;
aksara) KSUM,
and so
forth, [45]
the orifices are to be blocked.
Then, [46] your
own
thinking activity (rang-gi
sems; svacitta), [one with]
the
body
of the
deity (lha; deva),
[47]
is attended to as
[if
it were made from the same
stuff
as]
a
rainbow, [48]
or
else, you
have to dissolve
[it]
into the
[syllable] HUM, [49] you
will
go
out
through
the orifice of Brahma
{tshangs-pa'i bu-ga;
brahmarandra) [50]
again
and
again
to
the abode Beneath-None
('Og-min;
Akanistha): [51] you continually
have to dwell
[there]. [52]
Once become firm in
attending
in that
way, [53]
the
[right]
time and
the
signs
are to be known.
Then,
[54]
at the moment of
transference, you
will send
your
noetic
power (shes-pa)
to that abode.
[55]
Having
done
so,
there will be the
transference.
2.2.1.1.2
[56]
As for the transference into the actual
illusion, [57]
while
dreaming
in the
lower
[realm], [58] you
have to
practise. Then,
on to the
[Heaven
of
the]
Thirty-[59]
three
[Deities]
(Sum-cu-rtsa-gsum; Trayastrimsa):
to that abode
you
shall
go. Then,
[60] [just] there,
whichever be
your
previous attending
[61]
practice,
if
you
attend
to
it, [62] [there]
is the source of bliss
(bde-ba; sukha). Therefore, [63] you
do attain
the non-discoursive
knowledge (mi-rtog-ye-shes; avikalpajn?n?).
Thanks to
that, [64]
[you
will
reach]
buddhahood
{sangs-rgyas-nyid;
buddhata)
in this
very
life.
[65]
This
attainment is
beyond
doubt.
[66]
It is best land for the
'practitioner' {sngags-pa;
mantrin)
to tread
upon it,
but
[67]
it causes the
'philosopher' [mtshan-nyid-pa)
to fall
into sin.
2.2.1.1.3
[68]
As for the transference into the radiant
light,
[69]
it is the moment of
death which is to be known.
Then, [70]
once the
thinking activity
rests in the
non-discoursive
(mi-rtog-pa; avikalpa),
[71]
by
means of the efforts of the
body,
[72] you
are to enter into the radiant
light,
and
[73] you
will attain nirv?na
(mya-ngan
'da'-ba)
in the intermediate state.
[74]
According
to what
[your] training
has
been,
these
are the
[three]
transferences.
[75]
When the
thinking activity
dwells in the
radiant
light,
[76] [there is]
the
great (mal-'byor)
as a trainee.
260
[12]
2.2.1.2
[77]
There is the transference
beyond training
as
well.
[78] [In fact,]
when
you
dwell in the meditative
absorption (zung-jug-ting-dzin\ yuganaddhasamddhi),
[79]
there
is no
longer anything
to be trained for.
[80]
By
means of this instruction
[which
is
like
an]
elixir
(gser-'gyur-rtsi; rasa), [81]
at the moment
you
are
touched
by death, [82]
that mode of existence is transformed into the
gold
of nirvana.
[83]
For that
reason,
[only]
a
guru
is one
who is skillful in the methods
(thabs; updya).
2.2.2
[84]
Out of these
[methods],
as for the
entering corpses, [85]
when the
object
support
has become clear in front of
yourself,
[86]
the
breathing
and the
thinking
activity
remain undisturbed.
Then, [87]
once fixed
[your mind],
if
you practise
for
sometime, [88]
by
means of
that,
the so-called mental
body
(shes-lus)
and
[89]
the
object-support
become clearer and clearer.
[90]
Having continuously practised that,
[91] you
take the
body
of
a meritorious
person. Then, [92]
once cast
your aggregates
out, [93] you surely operate
for the benefit of all the sentient
beings.
2.2.3
[94]
As for the
dream,
it is
five[fold]. [95]
Mindfulness
(dran-pa; smrti),
the
cognition
of illusion
(sgyu-mar shes-pa; mdydjndna)
[96]
purifying (sbyangs-pa; sodhana),
practising,
and
[97]
the transference
upwards:
[all these]
are to be known.
2.2.3.1
[98]
As for
attending
to the so-called
mindfulness, [99]
even
when
sleep
has not
yet arrived,
but
[100]
the desire
[of it]
begins
to
appear, [101]
there is the
cognition
you
are on the brink
[of
sleep].
[102]
By
means
of the mindfulness
you
summon that
[cognition] again
and
again.
[103]
Having
summoned
it,
it will
occur once in
sleep.
[104]
But for the advanced and the intermediate
ones, [this
will
occur
even]
in the
awakenings.
2.2.3.2
[105]
Once the mindfulness has become firm in that
way, [106] you
have to realize
this as
illusory.
[107]
Even when
you
are not in a state of
sleep,
[108] you
have to
know the
phenomenal
existence as
illusion,
because
[109]
the actual illusion is
[just
like
a]
dream.
[110]
Without
knowing
it as
illusory,
[111]
if
you
do not know
[the
experiences
of]
the intermediate state as
illusory,
[112]
the
experiences
of the
intermediate state would not be ceased. Because of
that, [113] [new]
births take
place again
and
again,
and
[114] you
wander in the samsdra
{'khor-ba)
of the three
worlds
(khams gsum; tridhdtu). [115]
In that
way,
as to the actual
dream, [116]
if
your
intellect is not
[yet]
fit to
penetrare [it], [117]
first
you
should
perform
the
preliminaries.
Then, [118]
even when
you
are not in a state of
sleep,
[119]
what is the
phenomenal
[13]
261
existence is to be known
as illusion.
Then, [120]
the
[knowledge
of
the]
signs
characteristic of the
developing stage, [121]
an extreme
lessening
[of any
form
of]
confusion, [122]
the trasmissions
[gained]
out of
previous practices,
[123]
a
devotion
extremely strong,
and
[124]
the moment of
summoning:
[all]
these are
[to be]
known.
[125]
Even when
you
are not in a state of
sleep,
[126]
by
means of the
mindfulness,
the illusion of that
very
condition
[127]
is to be known: these
pre-projected thoughts
[128]
are to be attended to
earnestly.
[129]
The
practice
in this
way, [130]
the
complementing
here and
there, [131]
the
coming
of
weariness, [132]
the
coming
of
satiety
and
hunger,
and
[133]
the
performing
of miracles:
[134] [such]
characteristics and
others,
[135]
even in
sleep
[136]
are
being practised.
Out of
[your propensity
for
those] past
experiences (bag-chags; vdsand), [137]
on the brink of
sleep,
[138]
as to that
very
mindfulness of the
characteristics, [139] you
are to
practise
[it]
without hesitation.
[140]
Therefore, you
attain the
mixing
[of
those
characteristics]
with the
[experience
of
the]
illusion.
[141]
In this
way,
as to the
illusion, again
and
again,
[142]
day
and
night,
continually having thought,
[143]
here are the
signs
of the
cognition
of the illusion:
[144]
no
anguish,
no
fear, [145] you
will be
closing
and
opening your eyes
and mouth
in wonder.
[146]
You are to
perform
a firm
practice
like that.
[147]
Once
you
have
performed
in this
way, [148]
it is
explained
that the transferences should be
practised.
[149]
When
you
are not in a state of
sleep,
[150]
the
thinking activity
is to be
released wherever it
may go. [151]
Once released the
thinking activity
wherever it
goes, [152]
on the brink of
sleep,
[153] you
practise
the mindfulness of the
past
experiences
of the
day. Then, [154]
in that
way,
by
means of
your
own intrinsic
awareness
(rig-pa; vidyd),
[155] you
will
investigate,
and
anyhow, you
will transfer
into bliss.
2.2.3.3
[156]
If the transference has become
firm, [157]
by
means of the
very
characteristics
of the
purification
of the
illusion, [158] you
are to control
your
own
previous thoughts.
[159]
You attend
as
before:
[160] you
attend
again
and
again
on the brink of
sleep.
[161] So,
when
you
are
dreaming,
[162]
various
anguishes
will arise.
[163] Then,
as to the
purification
of the
dream, [164]
even if
you
see neither
good
nor bad
[sings],
and
[165]
no
signs
arise
any
longer, they
are there.
[166]
By
means of
your
own intrinsic
awareness, you
have to realize
[it]. [167]
If
you
do not
realize, you
must be assiduous and examine.
[168]
By
means of
efforts, having
developed
[the
meditative
object],
[169] you
are to
put
an end to the
cognition.
[170]
Like the instructions
previously shown, [171]
having
done
again
and
again
in that
way,
[172]
immediately
[the
good
and bad
signs]
will be consumed.
[173]
Thanks to the
[experience
of
the]
sambhogakdya (longs-spyod)
and so
on,
the mental continuum
(rgyud;
samt?na)
is
purified.
[174]
There are those who have
completely
consumed
[them]
in a
year, [175] [but]
there are even those who have consumed
nothing.
[176]
Having
practised again
and
again
in that
way, [177]
the dream will be blessed.
[178]
Thanks
to
that,
the intermediate state will be blessed.
262
[14]
2.2.3.4
[179]
By
means of the above
practices
in the dream
state, [180] you [can]
make
clear
your cognition
of death.
So, [181]
the
signs
of the moment of death are
complete,
and
[182] you
bear in mind the former
practice. Then, [183] you
are to be dissolved
up
into the radiant
light.
2.2.3.5
[184]
As for
sleeping
at
death, [185]
if the mindfulness is
clear,
once done
as
before, [186] you
are to dwell within the state of radiant
light.
[187]
The
penetration
of the
process
of rebirth
[according
to]
the
seed-syllables (sa-bon; bija),
[188]
the
place
and the
house, [189]
the
activity
and the connections to the best
you
are
able, [190]
your
own intrinsic nature
(rang-gi ngo-bo;
svabh?v?)
along
with the
drops (thig-le;
bindu)
[191]
until the final fraction of the twelfth
meaning
of the word.
[192]
Those who
practise continually,
[193]
thanks to the blissful attainments
(dngos-grub; siddhi), [194]
will be identified with
Vajradhara {rDo-rje-'dzin-pa).
2.2.4
[195]
The
appearance {snang-ba;
dbhdsa)
is
dissolved,
and the constructive mental
activity (rtog-pa; kalpand)
is
dissolved, [196]
the coarse is
dissolved,
and the subtle
is dissolved.
[197]
After
[that]
dissolution
you
will
practise,
and
[198]
the radiant
light
will
appear spontaneously.
[199]
After that: the
body
of the meditative
absorption
(zung-'jug-sku; yuganaddhakdyd).
[200]
The trainee and the one
who is no
longer
a
trainee:
they
are two.
[201]
If
you
are no
longer
a
trainee, [202] you
will attain the
goal ('bras-bu; phala),
so
has it been
explained.
[203]
Having
the
shape
of the
previous corporeal life, [204]
having
miracolous
powers,
thanks to the intrinsic
energy
of
your
actions
(las; karma), [205]
at the
very
initial vision of the intermediate
state, [206]
as to the
perception
of
[both]
method and
discriminating appreciation
(thabs dang shes-rab; prdjnopdya),
[207]
having
made as
object-support
your guru
and
others, [208]
thanks to the secret
consecration
[received earlier], you practise
the mindfulness.
Then, [209] envy,
anger:
all will be forsaken.
[210]
The
attending
to the bliss or to the absence of
interpretative concepts {mi-rtog-pa; akalpand),
or
[211] else,
whichever
attending
[practice] you
have undertaken
before, [212]
it should be recollected in the
previous
purification.
[213]
Once
practised
[such]
mindfulness at that
moment, [214] you
would obstruct
the former rebirth.
[215] Then,
for seven
weeks
[216] you
will be
practising
as before.
[217]
The
forty-nine [days]
will be
over,
and
[218] you
will obstruct the
passage
into
the
cycle
of existence.
Then, [219]
in that
way,
as to
dwelling
in the
illusion, [220]
by
means of the radiant
light [practices] you
will have to
purify [yourself]. Eventually,
[221] you
will enter into the
[actual]
radiant
light.
[222]
This is
[to be]
practised
within
the
precint
of
seven
walls.
[15]
263
APPENDIX
Text of K
{952}
:
Pagination
figure
:
figure
:
Concordance K : T?h. 2331
<I>
(Section I)
[95.2] grub
chen
na ro
pa'i gdams ngag
chos
drug
skor
gyi
bka'
dpe tshigs
su
bead
bzhugs
so
|| dpal
rdo
rje
sems
dpa'
la
phyag
'tshal lo
|
I
rim
gyis pa dang gcig
car ba
|
1:2
I
rim
gyis pa yi
sman chen 'di
|
2: 3
I gcig
car ba
yi dug
chen
yin |
3:4
I gcig
car ba
yi
sman chen de
|
4: 5
I
rim
gyis pa yi (23)
dug
tu
'gyur |
5: 6
I
des na
sbyangs pa'i 'phro
can la
|
6: 7
I gcig
car ba ni bstan
par by
a
|
7: 8
I
sems can
dang po'i
las can la
|
8: 9
I
rim
gyis pa
ni bstan
par by
a
|
9: 10
I dang po'i nyon mongs
'dul ba ni
|
10: 11
I
khams
kyi
rab tu
dbya
bar
bya |
11: 12
I phung po gzhig grol bsgom par bya |
12: 13
I bskyed
rim
gzhung
la
sbyar
bar
bya |
13: 16
I ngag
dben
rlung
ni
bsgom pa'i
thabs
|
14: 17
I
bla ma'i zhal las shes
par bya |
15: 18
I phyag rgya
chen
po'i
man
ngag
ni
|
16: 23
I
man
ngag tshig
bsdus
dag
las shes
|
17: 24
I sgyu
ma lta bu'i lus
bsgoms pa |
18: 26
I
slob
pa dang
ni mi slob
gnyis |
19: 27
I
slob
pa
la
yang
mam
gnyis
te
|
20: 28
I mngon par rtogs pa'i
rim
pa dang |
21: 29
I rang gyis lhag par gnas pa'o |
22: 30
I mngon par rtogs pa'i
rim
pa
la
|
23: 31
I gsang
ba'i
dbang gi
dus
dag
tu
|
24: 32
I
me
long
dri ma med
pa
la
|
25: 33
I
rdo
rje
sems
dpa' legs
bris te
|
26: 34
I
de
yi gzugs brnyan snang dang mtshungs |
27: 35
(23)
The ms. inserts in smaller
script
zur
mang snyan brgyud
between
pa
and
yi.
The
Zur-mang
snyan-brgyud,
which these instructions
belong
to,
'passed through
rMa-se
rTogs-ldan Blo-gros-rin-chen,
a
disciple
of the Fifth
Zhwa-nag Karma-pa De-bzhin-gzhegs-pa
(1384-1415).
rMa-se
rTogs-ldan's
methods
of
exegesis
and ritual were
among
the
special teachings
of
Zur-mang complex
of monasteries in Khams:
hence the name
Zur-mang snyan-brgyud'. (English
editor of the
gDams-ngag-mdzod,
n.
6).
264
[16]
I
zhes
bya
ba
sgyu
ma'i
dpe
bcu
gnyis
la
sogs kyis rtogs par bya'o |
28: 36
I
da ni
lhag par gnas pa
la
|
29: 37
I grong
du
'jug dang 'pho
ba
dang |
30: 38
I
rmi lam bar do rnam
pa
bzhi
|
31: 39
I
de la
grong
du
'jug pa
ni
|
32: 84
I
mdun du
dmigs pa gsal byas
la
|
33: 85
I dbugs dang
sems ni ma
yengs par |
34: 86
I gtad
nas
yun
du
goms byas
nas
|
35: 87
I
shes
pa byang
nas
je gsal 'gyur |
36: 89
I
de la
yun (96)
du
goms byas
na
|
37: 90
I rang gi phung po
dor
byas
nas
|
38: 92
I
bsod nams can
gyi
lus
blangs
te
|
39: 91
I
sems can don ni ma lus
byas |
40: 93
I grong
du
'pho
ba rnam
gsum
ste
|
41: 40
I bskyed pa'i
rim
pa'i
tshul
dang
ni
|
42: 41
I sgyu
ma
dngos dang
'od
gsal
lo
|
43: 42
I bskyed pa'i
rim
pa'i
tshul la ni
|
44: 43
I
ksum la
sogs pa'i yi ge yis |
45: 44
I
bu
ga dag kyang dgag byas
te
|
46: 45
I rang gi
sems ni lha
yi
sku
|
47: 46
I 'ja'
tshon lta bur
bsgom pa'am |
48: 47
I yang
na h?m la bsdu
bya
ste
|
49: 48
I tshangs pa'i
bu
ga
nas bton te
|
50: 49
I 'og
min
gnas
su
yang dang yang |
51: 50
I rgyun
mi chad
par gnas par bya |
52: 51
I
de ltar
goms pa
brtan
gyur
nas
|
53: 52
I
dus
dang rtags
rnams shes
bya
ste
|
54: 53
I 'pho
kar shes
pa gnas
su
bskyal |
55: 54
I
de ltar
byas pas
thob
pa 'gyur |
56: 55
I sgyu
ma
dngos kyi 'pho
ba ni
|
57: 56
I 'og
nas
'byung
ba'i rmi lam la
|
58: 57
I goms par bya
ste sum cu ni
|
59: 58
I
rtsa
gsum gnas
su
'pho bya
ste
|
60: 59
I
de ru
sngar
du
gang goms pa'i |
61: 60
I goms pas
khrid de
goms gyur
na
|
62: 61
I
bde ba
skyed pa'i gnas yin pas |
63: 62
I
mi
rtog ye
shes thob nas ni
|
64: 63
I
tshe 'di
nyid
la
sangs rgyas
ni
(24) |
65: 64
I
'thob
(25)
'gyur
'di la the tshom med
|
66: 65
I sngags pa'i 'gro
sa
mchog yin
no
|
67: 66
I
mtshan
nyid pa
ni
ltung
bar
'gyur |
68: 67
I
'od
gsal
ba
yi 'pho
ba la
|
69: 68
(24)
ni : na ms.
(25)
}thob : ms.
[17]
265
I
'chi ba'i dus ni shes
bya
la
|
70: 69
I
me
tog pa
la sems
gnas
nas
|
71: 70
I
lus
kyi
rtsol ba
dag gis
ni
|
72: 71
I
'od
gsal
bar ni
'jug pa
ste
|
73: 72
I
bar dor
mya ngan
'das ba
yin |
74: 73
I
bslab nas
'pho
ba de rnams
yin |
75: 74
I
'od
gsal
ba la sems
gnas
na
|
76: 75
I
ma
bslabs
par yang 'pho
ba
yod |
77: 77
<II>
(Section III)
[98.1] I
rmi lam bka'
dpe'o ||
na mo
gu
ru
|
I
rmi lam la
yang
rnam
Inga
ste
|
1: 94
I
dran
dang sgyu
mar shes
pa dang |
2: 95
I sbyangs dang goms par bya
ba
dang |
3: 96
I gong
du
'pho
bar shes
par bya |
4: 97
I
dran
pa
shes
bya sgom pa
ni
|
5: 98
I gnyid
ma
log pa'i
dus su
yang |
6: 99
I
'dun
pa dag
ni
sngon btang
ste
|
7:100
I log
ka ma
yi
shes
pa
ni
|
8:101
I
dran
pas yang yang
bskul
by
as la
|
9:102
I
bskul bar
log (reng)
lan re 'dzin
|
10:103
I
rab rib
yad yud 'byung
bar
'gyur |
11:104
I
de ltar dran
pa
brtan
gyur
na
|
12:105
I sgyu
ma
dag
tu shes
by
as te
|
13:106
I
ma
log pa yi
dus
su
yang |
14:107
I snang
srid
sgyu
mar shes
bya
ste
|
15:108
I sgyu
ma
dngos
ni rmi lam
yin |
16:109
I
de
nyid sgyu
mar ma shes
pas |
17:110
I
bar do
sgyu
mar mi shes nas
|
18:111
I
bar do'i srid
pa
mi
khegs pas |
19:112
I skye
ba
yang dang yang blang
ste
|
20:113
I
khams
gsum
'khor bar
'khyams pa yin |
21:114
I
de ltar rmi lam
dngos dag
las
|
22:115
I
bio ni
'jug
tu ma btub na
|
23:116
I sngon
du
'gro
ba
dag by
as te
|
24:117
I bskyed
rim bzlas
pa'i rtags dag dang |
25:120
I
'du 'dzi shin tu
nyung
ba
dang |
26:121
I sngar gyi goms pa
dkri ba
dang |
27:122
I
mos
pa
shin tu
drags pa dang |
28:123
I
bskul ba'i dus
dag
shes
pa'o |
29:124
I gnyid
ma
log pa'i
dus su
yang |
30:125
I
dran
pa
de
nyid sgyu
ma ru
|
31:126
I
shes
bya'i
bsam
pa sngon btang
la
|
32:127
266
[18]
nan tan du ni
sbyang
bar
bya |
33:128
de ltar du ni
bsgom pa dang |
34:129
phan
tshun
dag
tu
phyin pa dang |
35:130
ngal
dub
dag
ni
ngal
dub med
|
36:131
'grangs ltogs dag
ni
'ong
ba
dang |
37:132
cho
'phrul dag
ni bstan
pa dang |
38:133
de la
sogs pa'i
mtshan ma rnams
|
39:134
gnyid
ma
log pa'i
dus su
yang |
40:135
goms par bya yi bag chags kyis |
41:136
log
ka
ma
yi
dus su
yang |
42:137
mtshan ma dran
pa
de
rnyed
la
|
43:138
bag
mi tsha bar
spyad par bya |
44:139
de ltar
sgyu
mar
yang dang yang |
45:141
nyin
mtshan
gtan
tu bsams nas
kyang |
46:142
sgyu
mar
shes
pa'i
mtshan ma ni
|
47:143
ya
mi
nga dang bag
mi tsha
|
48:144
dam dum kern kern
'byung
bar
'gyur |
49:145
de ltar
(99)
brtan
par goms par bya |
50:146
de ltar brtan
par gyur
na ni
|
51:147
'pho
ba
dag
ni
bya
bar bshad
|
52:148
gnyid
ma
log pa'i
dus su
yang |
53:149
rang
bzhin
gang
dgar gtang
bar
bya |
54:150
'gro
sar sems ni
btang byas
nas
|
55:151
log
ka
ma
yi
dus su
yang |
56:152
der ni
bag chags
dran
byas
te
|
57:153
de ltar
rang gi rig pa yis |
58:154
dpyad cing gong
ltar
rig pa 'pho |
59:155
'pho
ba brtan
par gyur
nas ni
|
60:156
sgyu
ma
sbyangs pa'i
mtshan
nyid kyis |
61:157
sngar gyi goms pa
dkri bar
bya |
62:158
de ltar
snga
ma ci bzhin
bsgom |
63:159
log
kar
yang dang yang
du
bsgom |
64:160
de ltar rmi lam dus
su ni
|
65:161
dam dum
yad yud 'byung
bar
'gyur |
66:162
gang
la'ang bzang ngan
mi blta ste
|
67:164
rmi lam 'od
gsal 'pho
nus
pa |
68:
?
rtags
ma
byung
bar
'byangs pa yod |
69:165
rang gis rig pas rtogs byas pa |
70:166
ma
rtogs
na
yang
'bad
cing brtags |
71:167
rtsol ba
dag
ni
bskyed byas
la
|
72:168
shes
pa
tshar ni bead
par bya |
73:169
de ltar
yang dang yang byas pas |
74:171
mod du zin
pa dag kyang yod |
75:172
zla bas zin
pa dag kyang yod |
76:175
lo
yis
zin
pa dag kyang yod |
77:174
[19]
267
I yang dang yang
du
goms byas pas |
78:176
I
rmi lam
byin gyis
rlobs
pa yin |
79:177
I
de
yis
bar do
bslang
bar
'gyur |
80:178
I gong
ma'i rmi lam
goms pa yis |
81:179
I
'chi kha'i shes
pa gsal byas
te
|
82:180
I
'chi ba'i
rtags
rnams
tshang
ba
dang |
83:181
I sngar goms pa la'ang
sems
bzhag
ste
|
84:182
I
'od
gsal
ba la
'jug pa'am |
85:183
I yang
na
gsal
ba la mi
'jug |
86:
?
I
'chi kar
gnyid
ni
log pa
na
|
87:184
I
dran
pa dag
ni
sngon btang
nas
|
88:185
I
sa bon
skyes
nas rim
khyab
bo
|
89:187
I gzhi dang khang pa nyid dag dang |
90:188
I
las
dang pha
rol
sbyor
ba
dang |
91:189
I rang
lus
ngo
bo
thig
le bcas
|
92:190
I
bcu
gnyis
mtha'
yi tshig go
don
|
93:191
I gang gis rtag
tu
bsgom gyur
na
|
94:192
I
de
yi dngos grub
dbe ba
yi |
95:193
I
rdo
rje
'dzin
pa rang nyid 'gyur | rdzogs
so
||
96:194
<III>
(Section V.l)
[100.7]
bar do'i bka
dpe'o
(26) ||
bla ma
grub
thob rnams
[101]
la
phyag
'tshal lo
|
I
rim
gyis 'jug gang zag
ni
|
1:
?
I
shes
pa'i skye lugs
'di lta ste
|
2:
?
I snang
ba thim
dang rtog pa
thim
|
3:195
I rags pa
thim
dang phra
ba thim
|
4:196
I
thim
rjes
la ni
goms pa dang |
5:197
I rang
bzhin
gyis
ni 'od
gsal 'byung |
6:198
I
de
yi rjes
la
zung 'jug gi |
7:199
I
sku ni rnam
pa gnyis 'byung
ste
|
8:
?
I
slob
pa dang
ni mi slob
gnyis |
9:200
I
mi slob
pa
du
gyur
tsa na
|
10:201
I
'bras bu thob ces bstan
pa yin |
11:202
I gong
du bstan
pa
de
dag
ni
|
12:
?
I
zhib tu
byas
na
'di lta ste
|
13:
?
I dang po lung rigs
man
ngag gis |
14:
?
I rgyud
la
rtog pa
shar tsam na
|
15:
?
I snang
ba
'gags pa'i 'gags lugs
ni
|
16:
?
I gzugs sgra
la thim de bzhin du
|
17:
?
I
dri
dang
ro
dang reg bya dang |
18:
?
(26) dpe': dpa'o
ms.
268 [20]
I
sa
dang
chu
dang
me
dang rlung |
I
de rnams rim
gyis snang
bar thim
|
I snang
ba'i dus
na
phyi rtags
zla ba shar ba lta bu
|
I nang rtags
ni shes
pa
du ba lta bu'o
|
I snang
ba mched
pa
la thim tsam na
|
I phyi rtags nyi
ma shar ba lta bu
|
I nang
shes
pa
srin bu me
khyer
ba lta bu'o
|
I
mched
pa
thob
pa
la thim tsam na
|
^ phyi rtags
mun
pa
lta bu
|
I nang
shes
pa
mar me lta bu'o
|
I
thob
pa
'od
gsal
la thim tsam na
|
I phyi rtags skya rengs
shar ba lta bu
|
I nang
shes
pa
nam mkha'
sprin dag pa
lta bu'o
|
19:
20:
21:
22:
23:
24:
25:
26:
27:
28:
29:
30:
31:
REFERENCES
gDams-ngag-mdzod
=
Gdams
ngag mdzod. A
Treasury of
Instructions and
Techniques for Spiritual Realization,
Compiled by 'Jam-mgon Kon-sprul Blo-gros-mtha'-yas, Reproduced from
a
Xylographie
Print
from
the
Dpal-spuns
blocks.
(N.
Lungtok
and N.
Gyaltsan) Delhi,
vol.
V,
1971.
Guenther,
H.V.
(1963)
The
Life
and
Teaching of N?ropa.
Translated
from
the
Original
Tibetan with a
Philosophical Commentary
Based on
the Oral Transmission. Oxford
(repr.
New York
1971).
T?hoku
=
Ui, H.,
M.
Suzuki,
Y. Kanakura & T. Tada
(1934)
A
Catalogue-Index of
the Tibetan Buddhist
Canons
(Bkah-hgyur
and
Bstan-hgyur).
Sendai.
Torricelli,
F.
(1993)
Chos
drug
and bKa'-babs hzhi. Material for a
Biography
of the Siddha
Tilopa. EW,
43, 1-4, pp.
185-98.
Wylie,
T.V.
(1982)
Dating
the Death of
N?ropa. Indological
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of Prof. J.W.
de
Jong
on His Sixtieth
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687-92. Canberra.
[21]
269