PROLEGOMENON TO THE SIX DOCTRINES OF NĀ RO PA: AUTHORITY AND TRADITION* ULRICH TIMME KRAGH In the exoteric and esoteric layers of Indo-Tibetan Buddhism, each doctrinal system and its associated meditation instructions centres on a specific set of principal texts that are considered its authoritative sources (Tib. khungs). The esoteric doctrinal system of the Vajrayāna incorporates instructions on the imaginative creation and ritual performance of personal deities belonging to the phase of practice called the development stage (bskyed rim), as well as instructions on the various yogas, visualizations and breathing exercises of the completion stage (rdzogs rim). In the Bka’ brgyud and Dge lugs traditions of Tibetan Buddhism, one set of major yogic practices of the completion stage was passed down over successive generations in the form of a system called the Six Doctrines of Nā ro pa, or, in Tibetan, nā ro chos drug.1 * The research presented here was made possible by a generous stipend from the Carlsberg Foundation. The writing was also supported by a Korea Research Foundation Grant funded by the Korean Government (MEST, KRF-2007-361-AM0046). I wish to thank Dr. Hartmut Buescher for making me aware of Torricelli’s articles. Tibetan words are transliterated according to the Wylie system. Sanskrit words are transliterated according to the standard IAST system. The siglum Q stands for the Peking Bstan ’gyur and the siglum D signifies the Sde dge Bstan ’gyur. 1 The Tibetan word is sometimes also spelled nā ro’i chos drug. In the West, the system has primarily become known as the Six Yogas of Nāropa. 132 Ulrich Timme Kragh The nā ro chos drug system of yoga practices was first put together by the Indian Buddhist master Ti lo pa (c. 928–1009),2 who had received these practices individually from various teachers. Their origin is traditionally traced back to the primordial Buddha Vajradhāra. According to the lineage accounts of the sixteenth century ’Brug pa bka’ brgyud scholar Padma dkar po (1527–92) and the seventeenth century ’Bri gung bka’ brgyud scholar ’Bri gung rig ’dzin Chos kyi grags pa (1595–1659), Vajradhāra manifested in this world as Buddha Śākyamuni and gave the numerous teachings of the tantras. These are then said to have been compiled by Vajragarbha, the supramundane master of all things hidden (gsang ba thams cad kyi bdag po rdo rje snying po). Guarded by nonworldly goddesses called ḍākiṇīs, the teachings of the tantras were at some point obtained by several different humans in India and through various lineages of tantric masters the instructions were eventually obtained by Ti lo pa. The first instruction he received, on the Great Seal (mahāmudrā), was passed down through a lineage that went from Saraha → Lū yi pa → the brothers Dā ri ka pa and Ḍiṅgi pa → Ti lo pa. The second instruction, on the five stages of the Father Tantras (pha rgyud), including the practices of transference and ‘body entering,’ were transmitted from the bodhisattva Ratnamati → Nāgārjunagarbha → Mataṅgi → Ti lo pa. The third instruction, on inner heat, the intermediate state, and sexual union (karmamudrā) following the Mother Tantras (ma rgyud), was taught by the female teacher Sumati Samantabhadrī → Vajraghaṇṭapāda residing on Mount Karṇa → Ti lo pa. Finally, the fourth instruction, on luminosity, lucid dreaming, and the illusory body, was passed on by Ḍoṃ bhi pa → Vinasa → Kambalipā of Oḍḍiyāna → Indrabhūti Junior → Ti lo pa. Ti lo pa is also said to have received the same instructions in visions directly from Buddha Vajradhāra. Henceforth, these transmissions became known as the four instruction lineages (bka’ babs bzhi), and it may be added that the name Bka’ brgyud, which designates one of the major traditions 2 ‘Ti lo pa’ is the most common Tibetan name for this person. Other forms include ‘Tai lo pa’ and ‘Te lo pa.’ Prolegomenon to the Six Doctrines of Nā ro pa 133 of Tibetan Buddhism, usually is said to mean the tradition (brgyud) of [the four] instruction (bka’) lineages.3 After Ti lo pa had systematised the instructions, he passed them on to his student Nā ro pa (c. 956–1040),4 who in turn taught them to the Tibetan translator Mar pa chos kyi blo gros (1002/1012–97). It was Mar pa, who introduced the system to Tibet, where it later became known under different names. The most common name is the six doctrines of Nā ro pa (nā ro chos drug), but Mi la ras pa (1052–1135) used the name ‘instructions for liberation in the precipitous intermediate state’ (bar do ’phrang grol gyi man ngag) and Padma dkar po called it ‘melting and transference’ (bsre ’pho). In general, the system includes instructions on inner heat (caṇḍālī, gtum mo), the illusory body (māyakāya, sgyu lus), lucid dreaming (svapna, rmi lam), luminosity (prabhāsvara, ’od gsal), the intermediate state (antarābhava, bar do), transference (saṃkrānti, ’pho ba) and body entering (grong ’jug).5 Although most of these practices also occur in various tantra scriptures, including the Hevajra, Cakrasaṃvara, Guhyasamāja, and Caturpīṭha, and are 3 For the information given in this paragraph, see Padma dkar po’s nā ro chos drug commentary Jo bo nā ro pa’i khyad chos bsre ’pho’i gzhung ’grel rdo rje ’chang gi dgongs pa gsal bar byed pa, pp. 5–7, and ’Bri gung rig ’dzin chos kyi grags pa’s nā ro chos drug commentary Zab lam nā ro chos drug gi khrid kyi lag len gsal bar bshad pa nā ro zhabs kyi zhal gyi lung bzang po, pp. 129–30. For bibliographical details, refer to the bibliography at the end of this article. On the name Bka’ brgyud, see also n. 18. 4 ‘Nā ro pa’ is the most common Tibetan name for this person. Its Sanskrit equivalent seems to be *Nāḍapāda. 5 The Tibetan term grong ’jug is short for grong khyer la ’jug pa. The longer form is attested in Bka’ dpe che chung contained in ’Jam mgon kong sprul blo gros mtha’ yas, Gdams ngag mdzod, vol. ja, p. 102, TBRC reference W20977–0138, where the instruction is spelled out as meaning “the instruction of body entering” (grong khyer la ’jug pa’i man ngag). The words grong and grong khyer here seem to reflect the Sanskrit word *pura, which has the dual meanings ‘town’ as well as ‘body’ (personal communication from Prof. Matthew Kapstein), which is probably intended in the latter sense, although the Tibetan translation corresponds to the former meaning. 134 Ulrich Timme Kragh found individually outside the nā ro chos drug system within several other Indian and Tibetan meditation traditions, such as the gter ma of the Rnying ma lineages; in the context of the present study the term nā ro chos drug is understood in a narrow sense as specifically referring to the system taught by Nā ro pa to Mar pa, which was passed down within the Bka’ brgyud and Dge lugs traditions of Tibetan Buddhism. Traditionally, the teaching of these yogas is given through oral instruction accompanied by a physical demonstration of the yogic body movements and breathing exercises transmitted by a qualified teacher. Nevertheless, nā ro chos drug explanations are also found in a body of literature consisting of both simple manuals that sum up their key points as well as larger treatises, which not only provide elaborate expositions systematising the instructions as a doctrine but also cover their background and history. Approximately half of the manuals and treatises contain either refer- ences to or full quotations of root texts for nā ro chos drug. On a practical level, the root texts’ function is to aid memorisation of the practices and perhaps ease daily recitation, but on a doctrinal level they are the wellspring of the religious transmissions embodying their authority. The body of nā ro chos drug literature builds on a few such authoritative sources and these are the focus of the present study. 1 Authoritative sources for the later nā ro chos drug traditions To establish which texts were considered authoritative sources by the later nā ro chos drug traditions, roughly from the fifteenth century onwards, the large nineteenth-century anthology of meditation instructions called the Gdams ngag mdzod, “The Treasury of Instructions,” compiled by ’Jam mgon Kong sprul Blo gros mtha’ yas (1813–99) serves as a suitable starting point. Below, this will be combined with a discussion of the nā ro chos drug sources included in the different editions of the Tibetan Bstan ’gyur canon as well as a critical remark made by Tsong kha pa Blo bzang grags pa (1357–1419). Prolegomenon to the Six Doctrines of Nā ro pa 135 The Gdams ngag mdzod presents six small works as constituting the authoritative sources or root texts for the six doctrines of Nā ro pa, calling these ‟the dearly compiled scriptures of nā ro chos drug” (nā ro chos drug gi gzhung gces par btus pa).6 Four of these works are fully or partly canonical texts traditionally believed to be of Indian origin, whereas two are non- canonical Tibetan writings. The four canonical sources are: 1. Instruction on the Six Doctrines, Chos drug gi man ngag (*Ṣaḍdharmopadeśa), by Ti lo pa, non-extant in Sanskrit, translated into Tibetan by Nā ro pa and Mar pa.7 2. Vajra Verses of the Oral Transmission, Snyan brgyud rdo rje’i tshig rkang (*Karṇatantravajrapāda), by an anonymous author, non-extant in Sanskrit, likewise translated into Tibetan by Nā ro pa and Mar pa.8 3. The Goddesses' Teaching entitled Authentic Testimony of the Instructions, Bka’ yang dag pa’i tshad ma zhes bya ba mkha' 'gro ma’i man ngag (*Ājñāsaṃyakpramāṇanāmaḍākinyupadeśa), by an anonymous author, non-extant in Sanskrit, Tibetan translation by unknown hand.9 4. The Major and Minor Instruction Texts, Bka’ dpe che chung, by one or more anonymous authors, but in Gdams ngag mdzod attributed to Nā ro pa by Blo gros mtha’ yas. There is no Sanskrit original.10 6 7 Gdams ngag mdzod, vol. ja, p. 1 (TBRC W20877–0138). Q. 4630/D. 2330, Tibetan edition and English translation by Torricelli 1996a and translated into English again by Mullin (1997: 27–29). 8 Q. 4632/D. 2338, English translation by Mullin (1997), Tibetan edition and another English translation by Torricelli (1998). 9 D. 2331, Tibetan edition and English translation by Torricelli (1997). The text will here be referred to by the abbreviated title Bka’ yang dag pa’i tshad ma. 10 Tibetan edition by Torricelli (1997: 264–67). The text does not have a definite title. In the Tibetan index (dkar chag) to the Gdams ngag mdzod volume, it is referred to as Bka’ dpe che chung, i.e. the title adopted here. Within the volume, however, the text 136 Ulrich Timme Kragh The two non-canonical sources found in the Gdams ngag mdzod are: 5. Vajra Song Condensing the Six Doctrines, Chos drug dril ba rdo rje’i mgur, a song said to have been sung by Nā ro pa to Mar pa. 6. Three Songs Elucidating the Oral Transmission, Snyan brgyud gsal bar skor gsum, by Mi la ras pa.11 On the surface, the Gdams ngag mdzod’s list of texts appears relatively straightforward. It would seem that all of the works were used as the prime sources for nā ro chos drug right from the inception of the tradition in Tibet in the eleventh century. The implicit Tibetan assumption of the permanent and unquestioned status of the six root texts has spilled into their academic treatment in twentieth-century scholarship. Consequently, the scholars who have given the most attention to the nā ro chos drug sources, viz. Torricelli and Mullin, have unconsciously made all the texts appear equally important without realizing that the majority of the texts were not in use prior to the Bka’ brgyud renaissance of the fifteenth-sixteenth centuries and that several of them never had any real significance within the Tibetan nā ro chos drug literature at any point. itself is not furnished with an overall title but its seven segments each have their own individual title specifying the instruction given, viz. Gtum mo’i bka’ dpe, Rmi lam bka’ dpe, ’Od gsal bka’ dpe, Bar do’i bka’ dpe, Grong ’jug gi bka’ dpe, ’Pho ba’i bka’ dpe and Gdams ngag gi bka’ dpe. In the modern preface to Gdams ngag mdzod, the text is given the title Bka’ dpe tshigs su bcad pa with an added note that Kong sprul’s dkar chag lists this text along with a prose version called Bka’ dpe tshig lhug po, which is said to be missing in the printed volume. Yet, this appears to be a misunderstanding. In fact, the verse part and the prose part refer to two different segments of the text as it is found within the volume. 11 For the sake of the present discussion centering on the canonicity of the texts, the order in which the six root texts are listed here differs from their arrangement in Gdams ngag mdzod. For their arrangement in Gdams ngag mdzod, see under ’Jam mgon Kong sprul Blo gros mtha’ yas in the bibliography of Tibetan sources below. Prolegomenon to the Six Doctrines of Nā ro pa 137 1.1. The four canonical authoritative sources The four canonical sources could not always claim the weight of being canonical, since none of them were included in the canon catalogues written by the Bka’ gdams pa scholar Bcom ldan ral gri Dar ma rgyal mtshan in the late 1260s or early 1270s and by the Zhwa lu pa scholar Bu ston rin chen grub (1290–1364) in 1335.12 Two of the four later canonical sources were, however, 12 Refer to Bcom ldan rig pa’i ral gri's catalogue entitled Bstan pa rgyas pa rgyan gyi nyi 'od (Schaeffer and van der Kuijp 2009) and to Bu ston’s Bstan ’gyur gyi dkar chag yid bzhin nor bu dbang gi rgyal po’i phreng ba, folio 50a. Compare Bu ston’s catalogue with the later Sde dge Bstan ’gyur catalogue by Zhu chen Tshul khrims rin chen (1697–1774) entitled Kun mkhyen nyi ma’i gnyen gyi bka’ lung gi dgongs don rnam par ’grel pa’i bstan bcos gangs can pa’i skad du ’gyur ro ’tshal gyi chos sprin rgyun mi ’chad pa’i ngo mtshar ’phrul gyi phyi mo rdzogs ldan bskal pa’i bsod nams kyi sprin phung rgyas par dkrigs pa’i tshul las brtsams pa’i gtam ngo mtshar chu gter ’phel ba’i zla ba gsar pa (folio 390b/p. 780) and the Dga’ ldan Bstan ’gyur catalogue by Dga’ ldan khrid pa Ngag dbang nor bu (b. 19th century) entitled Bstan ’gyur rin po che srid zhi’i rgyan gcig gi dkar chag rin chen mdzes pa’i phra tsoms (folio 116a). In spite of the fact that these texts were not included in Bu ston’s Bstan ’gyur catalogue, Bu ston was himself a holder of the nā ro chos drug teachings received from his Khro phu Bka’ brgyud teachers, and the lineage of later masters ensuing from Bu ston eventually transmitted these teachings to Tsong kha pa, whereby the Khro phu Bka’ brgyud and the Zhwa lu tradition became the sources for the Dge lugs transmission of nā ro chos drug. This lineage is made clear in the Record of Received Teachings of the seventh Tā la’i bla ma, from which the following lineage can be reconstructed: Cakrasaṃvara → Ti lo pa (c. 928–1009) → Nāropa (c. 956–1040) → Mar pa Chos kyi blo gros (1002/1012–97) → Mi la ras pa (1052–1135) → Sgam po pa (1079–1153) → Phag mo gru pa Rdo rje rgyal po (1110–70) → Rgyal tsha Rin chen mgon (1118–95) → Gtsang pa ras chung (= Kun ldan ras pa, 1148–1217) → Khro phu Lo tsā ba Byams pa dpal (1173–1225) → Bla chen Bsod nams dbang phyug (13th century) → Khro phu ba Bsod nams seng ge (born 13th century) → Khro phu mkhan chen Yang rtse ba Rin chen seng ge (born 13th century) → Bu ston Rin chen grub (1290–1364) → Dpal ldan bla ma dam pa (14th century) → Spyan snga Rin po che Grags pa byang chub (14th century) → Rje 138 Ulrich Timme Kragh included in one the two canon catalogues written by the third Karma pa Rang byung rdo rje (1284–1339) in the early fourteenth century, namely the Snyan brgyud rdo rje’i tshig rkang (there referred to as Bde mchog snyan brgyud rdo rje’i tshig rkang) and some form of the Bka’ dpe che chung, which in the Karma pa's catalogue is referred to as Ka dpe rtsa ba’i sdom pa mkha’ ’gro ma’i zhal nas byung ba / nā ro chos drug gi nyams len bka’ dpe phyi ma’o.13 Nonetheless, by the eighteenth century when the five redactions of the still extant Bstan ’gyur editions were compiled, the first two texts, viz. Ti lo pa’s Chos drug gi man ngag and the anonymous Snyan brgyud rdo rje’i tshig rkang, made their way into all five Bstan ’gyur redactions. Their acceptance into the canon was probably motivated by the clear statements of Indian origin given in their colophons, where both texts are said to have been translated into Tibetan by the well-known masters Nā ro pa and Mar pa. However, it is noteworthy that these are the two texts among the six that are the least significant for the overall Tibetan nā ro chos drug traditions. The first text, Ti lo pa’s Chos drug gi man ngag, is a true oddity, because it actually seems not to have played any role whatsoever in the nā ro chos drug traditions. It is never quoted from or referred to in any of the many Tibetan nā ro chos drug manuals, and the ’Brug pa bka’ brgyud scholar Padma dkar po did not include it in his extensive list of eighty-nine Indian and Tibetan nā ro chos drug sources given in his Record of Received Teachings (gsan yig) Tsong kha pa. See the Thob yig of the seventh Tā la’i bla ma skal bzang rgya mtsho (1708–57) entitled Zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen dbang gi rgyal po’i do shal, pp. 201–02. 13 See Karma pa Rang byung rdo rje's Bstan bcos ’gyur ro ’tshal gyi dkar chag, folio 44b (p. 682); Karma pa rang byung rdo rje’i gsung ’bum, published in 2000 by Gzan dkar mchog sprul Thub bstan nyi ma (TBRC reference W30541), vol. nga. None of the four canonical texts are included in Rang byung rdo rje’s other canon-catalogue entitled Thugs dam bstan ’gyur gyi dkar chag (ibid.). Prolegomenon to the Six Doctrines of Nā ro pa 139 written in the sixteenth century.14 It may, therefore, be the case that Blo gros mtha’ yas, without being aware of its negligible status, perceived it as an authoritative source only due to its presence in the Bstan ’gyur. The second canonical text included in all the five Bstan ’gyur redactions, viz. Snyan brgyud rdo rje’i tshig rkang, is a text related only to the snyan brgyud transmission of Ras chung pa (1085–1161), and it was not used or referred to in works belonging to the other nā ro chos drug transmissions found within the Bka’ brgyud and Dge lugs traditions. Even within the snyan brgyud tradition itself, it is possible that this text played a relatively minor role;15 for the various snyan brgyud manuals rely on it only superficially in copying some of its arrangement without quoting verses or making more detailed references. There are two commentaries on the text, one being a short summary outlining its structure and entitled Rdo rje’i tshig rkang gi bsdus don gab pa mngon byung by the sixteenth century snyan brgyud master A khra Byang chub bzang po. The second is a large commentary in two volumes entitled Snyan brgyud rdo rje’i tshig rkang gi ’grel bshad zab lam chu bo kun ’dus nor bu’i ’byung gnas written by Stag lung pa Ngag dbang bstan pa’i nyi ma (b. 1788) in 1837–38. The third and fourth canonical nā ro chos drug texts, viz. the anonymous Bka’ yang dag pa’i tshad ma and Bka’ dpe che chung, were much more significant to the broader nā ro chos drug traditions. Nevertheless, among the five extant Bstan ’gyur redactions, the Bka’ yang dag pa’i tshad ma, on the one hand, was included in only two. The Bka’ dpe che chung, on the other hand, was not included directly in any of the Bstan ’gyurs, but a related text 14 Padma dkar po, Bka’ brgyud kyi bka’ ’bum gsil bu rnams kyi gsan yig, pp. 381–83. The list is also found in his collected works as a separate text entitled Rje btsun nā ro chen po’i bsre skor gyi tho yig nyin byed ’od kyi snang byed. On the snyan brgyud traditions in general and for a more in-depth analysis of the role played by the Snyan brgyud rdo rje’i tshig rkang in particular, refer to Marta Sernesi’s 15 contribution to this volume. 140 Ulrich Timme Kragh entitled The Later Instruction Text (Bka’ dpe phyi ma) was included in the same two Bstan ’gyur redactions as Bka’ yang dag pa’i tshad ma. The exact relationship between the Bka’ dpe che chung and Bka’ dpe phyi ma remains obscure. The Bka’ dpe che chung consists of seven short chapters and the formulations of chapters one, four and seven have literal parallels in Bka’ dpe phyi ma, in that 70% of the verse lines of chapter one, 43% of the verse and prose lines of chapter four, and 28% of the verse lines of chapter seven have parallels in the Bka’ dpe phyi ma.16 The Bka’ dpe che chung as such is thus not included in any Bstan ’gyur but might be said to be indirectly represented by the semi-canonical Bka’ dpe phyi ma, with which it has a close relationship. The two Bstan ’gyur editions that include the Bka’ yang dag pa’i tshad ma and Bka’ dpe phyi ma are the following two East Tibetan redactions of the Bstan ’gyur: 1. the Sde dge xylograph Bstan ’gyur published in 1737–44 by the Sde dge king Bstan pa tshe ring (1678–1738). It is a hybrid edition of four different handwritten Bstan ’gyur manuscripts prepared by the Sa skya scholar Zhu chen Tshul khrims rin chen (1697–1774); 2. the Co ne xylograph Bstan ’gyur published in 1753–73 by the Co ne prince ’Jam dbyangs nor bu (1703–51) and his wife princess Rin chen dpal ’dzom (dates unknown). The Co ne Bstan ’gyur is largely based on the Sde dge Bstan ’gyur. However, the two texts were left out of the following Peking, Dga’ ldan, and Snar thang Bstan ’gyurs: 3. the Peking xylograph Bstan ’gyur first published in 1724 by the Chinese emperor Yōngzhēng (雍正, 1678–1735, reigned 1722–35) and 16 It should be added that the Bka’ dpe che chung also shares two verse passages with the Bka’ yang dag pa’i tshad ma. The whole rmi lam chapter as well as the three first verses of the bar do chapter in the Bka’ dpe che chung are derived from the Bka’ yang dag pa’i tshad ma, D2331 folio 272a1–73a1 (pp. 543–45), or vice versa. Prolegomenon to the Six Doctrines of Nā ro pa 141 reprinted in 1737 by emperor Qiánlóng (乾隆, 1711–99, reigned 1735– 96), 4. the Dga’ ldan handwritten Golden Bstan ’gyur prepared in 1731–41 under the patronage of Pho lha nas Bsod nams stobs rgyas (1689–1747), 5. the Snar thang xylograph Bstan ’gyur published in 1741–42 by the seventh Tā la’i bla ma Skal bzang rgya mtsho (1708–57). The reason for the absence of the Bka’ yang dag pa’i tshad ma, Bka’ dpe che chung, and Bka’ dpe phyi ma from the Peking, Dga’ ldan, and Snar thang Bstan ’gyurs is unknown. Their anonymity cannot be a sufficient explan-ation in this case, because all Bstan ’gyurs contain numerous anonymous works. The Peking, Dga’ ldan, and Snar thang editions are all based on the now no-longer- extant ’Phying ba Stag rtse manuscript Bstan ’gyur commissioned by the Tibetan regent Sde srid sangs rgyas rgya mtsho (1653–1705). The editors of the ’Phying ba Stag rtse Bstan ’gyur might in turn have been influenced by the opinion of Tsong kha pa blo bzang grags pa (1357–1419), the founder of the Dge lugs tradition, who is the only scholar of whom we are currently aware to have explicitly questioned the authenticity of these texts. In Tsong kha pa’s large nā ro chos drug commentary, the Yid ches gsum ldan written in the late fourteenth or early fifteenth century, which subsequently became the fundamental nā ro chos drug work within the Dge lugs tradition, he wrote: Concerning the two texts of this system, viz. the Earlier Root Synopsis Instruction Text and the Later Instruction Text, the former appears to contain two major inconsistencies and the latter seems difficult to trust entirely, although it has been attributed to Mar pa in one commentary — but there are so many attributions of that sort, such as saying that the Samāja instructions also were written by him.17 17 Cf. Tsong kha pa’s Zab lam nā ro’i chos drug gi sgo nas ’khrid pa’i rim pa yid ches gsum ldan, p. 521: ’di’i ka dpe rtsa ba’i sdom snga ma yin zer ba dang / ka dpe phyi ma yin zer ba gnyis ’dug pa’i snga ma la mi mthun cher yod pa gnyis snang zhing / 142 Ulrich Timme Kragh Precisely why Tsong kha pa had issues with these two texts unfortunately remains somewhat vague and none of his commentators cared to elucidate on this point. Neither of Tsong kha pa’s two nā ro chos drug commentaries is based on any particular root text, but the passage quoted above indicates that he was indeed familiar with two nā ro chos drug sources, which he refers as the Earlier Root Synopsis Instruction Text (Ka dpe rtsa ba’i sdom snga ma) and the Later Instruction Text (Ka dpe phyi ma).18 In using these titles, Tsong kha pa may have been referring to the Bka’ yang dag pa’i tshad ma, some form of the Bka’ dpe che chung, and/or the Bka’ dpe phyi ma.19 phyi ma la mar pas mdzad pa yin zer ba’i ’grel pa gcig kyang snang mod kyang / ’dus pa’i man ngag mar pas mdzad zer ba sogs kha g.yar mang po snang bas / mtha’ gcig tu yid ches pa dka’ bar snang ngo //. 18 The Tibetan spelling ka dpe is merely an orthographical variant of bka’ dpe. The spelling bka’ dpe, meaning “instruction text,” is semantically preferable. The variant form ka dpe actually means “alphabet text,” where ka represents the first letter of the Tibetan alphabet, and is elsewhere used to signify alphabet primers teaching reading and writing. Hence, this variant form is solecistic in the present context, but is nevertheless attested in several nā ro chos drug sources. It is by now clear that the word bka’ dpe occurs in several different titles for texts of similar contents. Hence, bka’ dpe will be used in this article as a common term for the texts belonging to this group. As noted earlier, the word “Bka’ brgyud” is often interpreted as meaning “the tradition of the [four] instructions.” These instructions (bka’) were written down in manuals referred to as Instruction Texts (bka’ dpe). Thus, the first syllable bka’ of the title bka’ dpe could be a further reason for the name Bka’ brgyud, then meaning “the lineage of the instruction texts.” 19 An argument, although rather weak, for identifying Tsong kha pa’s Ka dpe rtsa ba’i sdom snga ma with Bka’ yang dag pa’i tshad ma might be that Bka’ yang dag pa’i tshad ma is called “the first Bka’ dpe” (Bka’ dpe dang po) in Zhu chen Tshul khrims rin chen’s eighteenth-century catalogue to the Sde dge Bstan ’gyur. See his catalogue entitled Kun mkhyen nyi ma’i gnyen gyi bka’ lung gi dgongs don rnam par ’grel pa’i bstan bcos gangs can pa’i skad du ’gyur ro ’tshal gyi chos sprin rgyun mi ’chad pa’i Prolegomenon to the Six Doctrines of Nā ro pa 143 Generally speaking, it seems that the absence of these texts in Tsong kha pa’s nā ro chos drug teachings and his critical remarks had a certain effect on later nā ro chos drug writings within the Dge lugs tradition. The Dge lugs nā ro chos drug commentators mostly did not rely on either of these root texts, but rather took Tsong kha pa’s Yid ches gsum ldan commentary as the prime source for their writings.20 That includes the nā ro chos drug commentaries by the seventeenth-eighteenth century A mdo Reb kong master Brag dkar Sngags ram pa Blo bzang bstan pa rab rgyas (b. seventeenth century), the eighteenth- century Lha sa scholar Tshe mchog gling yongs ’dzin Ye shes rgyal mtshan (1713–93), and the two nineteenth-century masters Dngul chu Dharma bhadra (1772–1851) and A khu ching Shes rab rgya mtsho (1803–75) from Western Tibet and A mdo respectively.21 While most Dge lugs pa nā ro chos drug authors did not refer to the Bka’ yang dag pa’i tshad ma, Bka’ dpe che chung and Bka’ dpe phyi ma, the ngo mtshar ’phrul gyi phyi mo rdzogs ldan bskal pa’i bsod nams kyi sprin phung rgyas par dkrigs pa’i tshul las brtsams pa’i gtam ngo mtshar chu gter ’phel ba’i zla ba gsar pa, folio 390b, p. 780. Refer also to the remark above regarding the mention of the title Bka’ dpe rtsa ba’i sdom pa mkha’ ’gro ma’i zhal nas byung ba / nā ro chos drug gi nyams len bka’ dpe phyi ma’o in the Bstan ’gyur catalogue of the third Karma pa Rang byung rdo rje, the first part of which also bears a certain similarity to Tsong kha pa’s title Ka dpe rtsa ba’i sdom snga ma. 20 A rare exception is found in Rong po grub chen Skal ldan rgya mtsho’s (1607–77) concise nā ro chos drug manual Nā ro’i chos drug gi khrid grub pa’i mdzes rgyan, wherein the Dge lugs author quotes two bka’ dpe verse lines on folio 4a5 (page 133) that list the four steps of the pot-like breathing technique (kumbhaka, bum can) without indicating their source: rngub dang dgang dang gzhil ba dang // mda’ ltar ’phang dang rnam pa bzhi //. These lines are found in all the different bka’ dpe versions, i.e. the bka’ dpe archetypes, Bka’ dpe che chung as well as Bka’ dpe phyi ma. In general, Rong po grub chen refers to a wide array of nā ro chos drug texts, also including Tsong kha pa’s Yid ches gsum ldan commentary. 21 For their works, refer to the bibliography below. 144 Ulrich Timme Kragh opposite was the case with the Bka’ brgyud pas, who embraced these texts as important nā ro chos drug sources. The Bka’ yang dag pa’i tshad ma was held in high regard especially by the sixteenth-century ’Brug pa bka’ brgyud scholar Padma dkar po. In the aforementioned list of eighty-nine nā ro chos drug sources given in his Record of Received Teachings, the Bka’ yang dag pa’i tshad ma is said to be the basic root text of the entire tradition,22 an opinion later shared by another ’Brug pa bka’ brgyud scholar, the fourth Bde chen chos ’khor yongs ’dzin ’Jam dpal dpa’ bo (1720–80).23 Padma dkar po also wrote a 600 page commentary based on this root text.24 The Bka’ brgyud pas’ use of the Bka’ dpe che chung and Bka’ dpe phyi ma during the later period is less apparent, particularly due to the different bka’ dpe versions, their numerous shared lines of verse, and the commentaries’ common practice of quoting such verses without stating the title of their source. Padma dkar po’s list of nā ro chos drug sources mentions neither the Bka’ dpe che chung nor Bka’ dpe phyi ma, but instead mentions an Inner Heat Instruction Text (Gtum mo ka dpe) as well as a Minor Instruction Text (Ka dpe chung ngu). The identities of these titles are uncertain but might refer to different segments of the Bka’ dpe che chung, whose first chapter is entitled the Inner Heat Instruction Text (Gtum mo’i bka’ dpe) and where the word “minor” (chung) occurs in the overall title used by Blo gros mtha’ yas. Further, there are quotations of verses found in both the Bka’ dpe che chung as well as the Bka’ dpe phyi ma in several nā ro chos drug commentaries of the later period, for example in the manuals written by two major ’Bri gung bka’ brgyud scholars, ’Bri gung Kun dga’ rin chen 22 23 See n. 14. See Bde chen chos ’khor yongs ’dzin ’jam dpal dpa’ bo’s nā ro chos drug manual Dpal nā ro chos drug gi khrid yig gsal byed zung 'jug mchog gi nges gnas. His commentary on the Bka’ yang dag pa’i tshad ma is entitled Jo bo nā ro pa’i khyad chos bsre ’pho’i gzhung ’grel rdo rje ’chang gi dgongs pa gsal bar byed pa; for 24 further references, refer to the bibliography below. Prolegomenon to the Six Doctrines of Nā ro pa 145 (1475–1527) and ’Bri gung rig ’dzin Chos kyi grags pa (1595–1659).25 The majority of these quotations are unreferenced and it is therefore not possible to determine whether the authors were familiar with the verses in the form of the texts later known as the Bka’ dpe che chung and Bka’ dpe phyi ma. In a rare instance, ’Bri gung Kun dga’ rin chen indicates the source for his quotation of a bka’ dpe verse, but only with the general title Chos drug Instruction Text (Chos drug ka dpe).26 Since the nā ro chos drug is essentially a system of practical yoga and visualisation instructions, it must also be noted that there are a number of commentaries of the later period that do not rely on any root text and that give no references to textual sources, but instead are written exclusively as practice manuals. Roughly half of the commentaries refer to root texts, while the other half do not. The present discussion of authoritative sources applies only to the texts explicitly relying on a root text either by commenting on such a text or at least by giving some references to it. Nā ro chos drug manuals of the later phase from the fifteenth century onwards, which do not rely on root texts, include the works by the second ’Brug chen rgyal dbang Kun dga’ dpal ’byor (1429–76), the Dwags po bka’ brgyud scholar Dwags po Bkra shis rnam rgyal (c. 1512–87), the Karma kaṃ tshang scholars the sixth Zhwa dmar pa Gar dbang chos kyi dbang phyug (1584–1630), Mkhan po Karma ratna rin chen dar rgyas (b. 1835), the ninth Si tu pa Padma nyin byed (1774–1853), as well as the Dge lugs master Gu ge yongs ’dzin Blo bzang bstan ’dzin (1748–1813). 1.2. The two non-canonical authoritative sources Besides the four canonical or semi-canonical nā ro chos drug texts discussed so far, the Gdams ngag mdzod—as mentioned—also includes two non-canonical nā ro chos drug texts. 25 26 For their works, refer to the bibliography below. See folio 96a6 (p. 387) of his commentary. 146 Ulrich Timme Kragh The first non-canonical text is a song consisting of fifteen verses entitled Vajra Song Condensing the Six Doctrines (Chos drug dril ba rdo rje’i mgur) supposed to have been sung by Nā ro pa to Mar pa, which is now incorporated into Gtsang smyon He ru ka Rus pa’i rgyan can’s (1452–1507) biography of Mar pa written in 1505.27 In his nā ro chos drug commentary, Tsong kha pa also discussed this text along with another text attributed to Mar pa called the Eight Verses (Tshig rkang brgyad ma or Tshigs bcad brgyad ma)28 and characterised them as being too general for practical use: Again, the Eight Verses combining stanzas and verses said to have been written by Mar pa as well as the Vajra Song [Condensing] the Six Doctrines do not appear to have any other ability than merely planting the seeds of the instructions.29 In spite of Tsong kha pa’s remarks, two seventeenth century Dge lugs authors based their nā ro chos drug commentaries on this song, namely the first Paṇ chen bla ma Blo bzang chos kyi rgyal mtshan (1570–1662), who lived in Gtsang, as well as the first Rong po grub chen Skal ldan rgya mtsho (1607–77), who lived in A mdo.30 27 For bibliographical references to the Tibetan text of the song, refer to ‘Nā ro pa’ in the bibliography of Tibetan sources. An English translation of the song is found in Trungpa and the Nālandā Translation Committee (1986: 95–97). 28 This text, which is not included in Blo gros mtha’ yas, Gdams ngag mdzod, will be discussed in the section on sources for the early nā ro chos drug tradition below. 29 See Tsong kha pa’s zab lam nā ro’i chos drug gi sgo nas ’khrid pa’i rim pa yid ches gsum ldan, pp. 521–22: yang mar pas mdzad zer ba’i tshigs bcad dang / tshig rkang gnyis gcig tu bzung ba’i tshig rkang brgyad ma zhes pa gcig dang / chos drug rdo rje’i mgur zhes pa gnyis la ni gdams ngag gi sa bon tsam ma gtogs pa nus pa lhag po bton pa mi ’dug la /. 30 See the first Paṇ chen bla ma, Nā ro chos drug gi zab khrid gser gyi lde mig, and Rong po grub chen Skal ldan rgya mtsho, Rdo rje ’dzin pa skal ldan rgya mtsho dpal bzang po’i gsung las nā ro’i chos drug gi ’khrid grub pa’i mdzes rgyan. Prolegomenon to the Six Doctrines of Nā ro pa 147 In the Bka’ brgyud tradition, references to Nā ro pa’s song are very sparse. One author who quotes the song briefly is ’Bri gung Kun dga’ rin chen (1475–1527), and Padma dkar po (1527–92) includes it in his list of nā ro chos drug sources.31 Since the song, aside from Tsong kha pa’s brief reference, only appears in commentaries written after the publication of Gtsang smyon He ru ka’s biography of Mar pa, it would seem that its popularity can be attributed to this work. The other non-canonical text included in Gdams ngag mdzod is a cycle of Mi la ras pa songs entitled Three Songs Elucidating the Oral Transmission (Snyan brgyud gsal bar skor gsum). The first song, called Elucidating Being (Dngos po gsal bar byed pa), contains a long segment that corresponds word- for-word with a large portion of the gtum mo chapter of the Bka’ dpe che chung and Bka’ dpe phyi ma. The lines found in Mi la ras pa’s song, however, occur in a different order than those found in the Bka’ dpe che chung and Bka’ dpe phyi ma, and the song therefore constitutes an important early version. Four verse lines found in both the Bka’ dpe texts as well as in Mi la ras pa’s song are quoted by Phag mo gru pa (1110–70) in a twelfth-century commentary, wherein Phag mo gru pa attributes them to Mi la ras pa.32 However, none of the other eleven nā ro chos drug commentaries quoting these lines attribute them to any author and Mi la ras pa’s three songs are never mentioned in any other nā ro chos drug text. To sum up, from the point of view of the Gdams ngag mdzod of Blo gros mtha’ yas, the four canonical and two non-canonical texts that have been discussed are considered the authoritative sources for the nā ro chos drug practices in the later tradition. The two undisputed canonical works were not 31 Refer to ’Bri gung Kun dga’ rin chen, Zab lam chos drug gi khrid gyi lhan thabs sbas don kun gsal, and Padma dkar po, Bka’ brgyud kyi bka’ ’bum gsil bu rnams kyi gsan yig, pp. 381–83. 32 Phag mo gru pa, Bla ma nā ro pa’i chos drug gi bla ma brgyud pa’i rim pa dang gdams ngag gnad kyi dbye ba mdor bsdus pa, p. 472. 148 Ulrich Timme Kragh widely used, whereas the two disputed canonical texts were considered the most important sources by the Bka’ brgyud pas, while Dge lugs pa authors seldom relied on them. Instead, the Dge lugs pas usually followed Tsong kha pa’s Yid ches gsum ldan commentary as their authoritative source. Nā ro pa’s song to Mar pa, which is one of Blo gros mtha’ yas’s two non-canonical sources, received extensive commentary by the first Paṇ chen bla ma and the first Rong po grub chen, and was briefly referred to by ’Bri gung Kun dga’ rin chen and Padma dkar po. The other non-canonical source, the three songs by Mi la ras pa, does not appear to have been used as a root text to be commented upon by anyone, although one of the songs contains a segment that corresponds to a portion of the bka’ dpe texts. 2 Authoritative sources for the early nā ro chos drug traditions Although the Gdams ngag mdzod presents six texts as the authoritative sources for the nā ro chos drug instructions, most of the texts do not appear to have been known to the early nā ro chos drug traditions prior to the fifteenth century. In fact, among the six nā ro chos drug sources found in Gdams ngag mdzod, only the Snyan brgyud rdo rje’i tshig rkang appears to have been known in the early period,33 since its title occurs in one of the third Karma pa Rang byung rdo rje's Bstan ’gyur catalogues,34 as well as in a list of texts explaining the inner meaning of the Cakrasaṃvaratantra given by the thirteenth-century compiler of the snyan brgyud tradition, Zhang lo tsā ba Grub pa dpal (b. 1237).35 Nevertheless, aside from the mention of its title, the nā ro chos drug commentaries and manuals of the early period do not appear to rely on the 33 In the case of Bka' dpe che chung, this text—as will be argued below—was known prior to the fifteenth century, but most likely not in the form in which it is now preserved in Gdams ngag mdzod. 34 Refer to n. 13 above. 35 Torricelli 1998: 385. Prolegomenon to the Six Doctrines of Nā ro pa 149 Snyan brgyud rdo rje’i tshig rkang as a root text, at least in terms of the corpus of texts included in the bibliography below. In fact, the early traditions mainly relied on only two sets of nā ro chos drug verses that were used as authoritative sources in several early commentaries and possibly as mnemonic verses in the oral tradition. These are: 1. The Eight Verses (Tshigs bcad brgyad ma), attributed to Mar pa Chos kyi blo gros; 2. Several versions of an untitled, anonymous collection of verses that are referred to herein as the “bka’ dpe archetypes.” The first work is a short text called Tshigs bcad brgyad ma attributed to Mar pa. It is found in the collected works of Sgam po pa Bsod nams rin chen (1079– 1153) along with a little commentary.36 The earliest preserved edition of Sgam po pa’s works is a handwritten fourteenth or fifteenth century manuscript, which thus is the earliest actual witness of Mar pa’s text.37 The Eight Verses provides a brief outline of just three of the yogas, viz. the practices of lucid dreaming, illusory body, and inner heat, to which are added two brief instructions on the five stages (pañcakrama, rim pa lnga) of the completion stage of the Guhyasamājatantra and the engendering of the mind of awakening (bodhicitta). As mentioned above, Tsong kha pa was aware of this text and, in the sixteenth century, Padma dkar po included it in his list of nā ro chos drug sources.38 Besides these scattered references, the text is never mentioned or quoted in any other nā ro chos drug work. Further, it was neither included by Blo gros mtha’ yas in his nineteenth-century Gdams ngag mdzod, nor by ’Khrul zhig Padma chos rgyal (1876–1958) in his huge compilation of 36 Refer to Sgam po pa’s text Ci entitled Chos rje dags po lha rje’i gsung / mar pa’i tshigs bcad brgyad ma’i ’grel pa. 37 See manuscript α among the various editions of the collected works of Sgam po pa in the bibliography. 38 Refer to n. 14 above. 150 Ulrich Timme Kragh mahāmudrā, rdzogs chen and nā ro chos drug works called the Rtsib ri Print (Rtsib ri par ma).39 The text therefore seems to have had a limited popularity in the twelfth century that gradually faded out until it more or less had disappeared from the textual transmission by the nineteenth century. The second authoritative source known to the early Bka’ brgyud nā ro chos drug traditions is an anonymous set of verses that I refer to as the bka’ dpe archetypes. They explain the practice of gtum mo and were incorporated in the later traditions into the gtum mo chapters of the Bka’ dpe che chung and Bka’ dpe phyi ma. The bka’ dpe archetypes must have been the major mnemonic nā ro chos drug source in the early transmissions, because the majority of the thirty-one nā ro chos drug manuals and commentaries of the early period quote them and follow their structure. Some of the earliest available Tibetan nā ro chos drug manuals are nine texts found in the collected works of Sgam po pa,40 and five of these texts contain direct commentaries on 39 Refer to the catalogue to this collection entitled Dpal ldan ’brug pa dkar brgyud gtso bor gzhi gzung gsar rnying gi nyams len zab gnad nyer mkho’i bang mdzod kyi dkar chag don ldan ’phrul gyi me long, vol. shrī (TBRC W20749–1294). 40 Dpal ’byor don grub (15th century) lists a number of nā ro chos drug works by masters predating Sgam po pa, but these are either no longer extant or at least not currently available. These earlier works include: Chos drug sras don ma attributed to Mar pa Chos kyi blo gros, Chos drug chen mo attributed to Rngog Chos sku rdo rje (11th century), and unspecified nā ro chos drug works by Mtshur ston Dbang gi rdo rje (11th century) and Me ston (11th century). He also mentions Mi la ras pa’s Chos drug gsal ba skor gsum, which appears to be identical to the above-mentioned Snyan brgyud gsal bar skor gsum, preserved in Gdams ngag mdzod. It should be noted that the work by Rngog Chos sku rdo rje is not available in the recently published collection of texts by Rngog and his disciples, i.e. the Rngog chos skor phyogs sgrig published by Dpal brtsegs bod yig dpe rnying zhib ’jug khang, 2007. Dpal ’byor don grub also refers to a few later nā ro chos drug works that have not been considered in this article. These include a segment from the second Karma pa Karma Pakshi’s (1204–83) Rgya mtsho mtha’ yas corpus with the title Gtum mo ’khor lo lnga ma (refer to TBRC W21559), Prolegomenon to the Six Doctrines of Nā ro pa 151 the bka’ dpe archetypes in the chapters dealing with the practice of gtum mo.41 Among the remaining four texts, one is the aforementioned commentary on Mar pa’s Tshigs bcad brgyad ma, while the other three manuals do not rely on any root text.42 The bka’ dpe archetypes were also used in the twelfth century as the basis for Phag mo gru pa’s four quite extensive nā ro chos drug commentaries, as well as for two early-fourteenth-century nā ro chos drug commentaries by the third Karma pa Rang byung rdo rje (1284–1339), who referred to the verses simply as gzhung, i.e. the scripture.43 Just as in the later period, so too in the early period there are several nā ro chos drug manuals that do not rely on any root text, which again underlines the transmission’s status as and unspecified notes by Kun spangs pa (b. 14th c.) based on a longer explanation by one ’Dzam gling chos kyi grags pa, and a text referred to as Chos drug chen mo by one Drung Mkha’ spyod pa (= Zhwa dmar Mkha’ spyod dbang po?, 1350–1405). Refer to Dpal ’byor don grub, Mdo sngags thams cad kyi rgyal po rgyud sde bzhi’i rtsa ba ma rgyud thams cad kyi snying po bskyed rim lhan cig skyes ma rdzogs rim rlung sems gnyis med gsal bar ston pa dpal nā ro pa chen po’i chos drug nyams len gsal ba’i sgron me, pp. 65–66. Moreover, Thub bstan phun tshogs’s publication Rtsa rlung ’phrul ’khor (Chengdu: Si khron mi rigs dpe skrun khang, 1995), which was not available to me, contains another text attributed to Mar pa entitled Bde mchog snyan brgyud kyi gtum mo dang thabs lam gyi ’phrul ’khor, pp. 21–34. 41 For the nine nā ro chos drug texts found in the collected works of Sgam po pa, see the bibliography below. The segments in these text that are commentaries on the bka’ dpe archetypes are: Pa 5–6, Tsa (implicitly without quoting the root text), Tsha 1, Ki 1– 4 and 14, and Khi 7. For two segments from the several nā ro chos drug texts attributed to Sgam po pa that were translated into Chinese in Khara Khoto, see Shen (2005). 42 43 I.e. the segments in texts Ba, Ya and Sa. See Phag mo gru pa’s Chos drug gi zab lam bar do’i dmar khrid dam zab lam tshigs bcad ma, Zab lam lcag pa ma, Zab lam tshigs bcad ma’i lhan thabs rin chen gter mdzod, and Bla ma nā ro pa’i chos drug gi bla ma brgyud pa’i rim pa dang gdams ngag gnad kyi dbye ba mdor bsdus pa. Further, refer to Karma pa Rang byung rdo rje’s Zab lam nā ro chos drug gi gsal byed spyi chings khrid yig dang bcas pa gzhugs so / karma pa rang byung rdo rje’i chos drug gser zhun mar grags so, and Chos drug gi sgom khrid. 152 Ulrich Timme Kragh being predominantly an oral instruction. This is, for example, the case with the nā ro chos drug segments and short texts found in the collected works of Bla ma Zhang Brtson ’grus grags pa (1123–93), ’Jig rten mgon po Rin chen dpal (1143–1217), Rgod tshang pa Mgon po rdo rje (1189–1258) and Rgyal ba Yang dgon pa (1213–58).44 The bka’ dpe archetypes are, however, quite problematic, because the texts must have circulated as a loose set of verses appearing in at least three different versions in the early sources. None of the versions include instructions on all the yogas of Nā ro pa, but they only concern the instruction on the practice of inner heat, which generally is considered the fundamental practice among the six yogas. Therefore, the text is only quoted and followed in the chapters dealing with inner heat in the various nā ro chos drug manuals, whereas no root text is used in chapters or segments concerning the other yogas of Nā ro pa. As for their structure, the bka’ dpe archetypes begin by mentioning Nā ro pa’s recitation of the Cakrasaṃvara mantra and tell how he received a prophecy from a ḍākiṇī goddess to go and meet his teacher Ti lo pa. Next, they elucidate the tantric nature of the body and mind, and continue to explain the sitting posture for the yoga of gtum mo. They then go on to describe the special pot-like breathing technique (kumbhaka, bum can) in the four stages that are used in this practice, and point out the visualised channels, cakras and the inner movement of the wind-energy (rlung) generated by this effort. They end by explaining the result of gtum mo as the attainment of buddhahood in the present life. This general structure is the same for the various versions of the early text, and while many of their verses are shared by all, there certainly are sufficient variations in the verses and their order to speak of three different recensions. At least two different recensions are found in the five nā ro chos drug manuals quoting the bka’ dpe archetypes in the collected works of Sgam 44 Refer to the bibliography for the titles of their works. Prolegomenon to the Six Doctrines of Nā ro pa 153 po pa,45 and a third version is the above-named song of Mi la ras pa entitled Dngos po gsal bar byed pa. These three early recensions differ from the two versions of the bka’ dpe known from the later tradition, viz. the Bka’ dpe che chung and Bka’ dpe phyi ma, because both the later versions are much longer texts giving explanations on eight practices within the yogas of Nā ro pa, including inner heat, illusory body, lucid dreaming, luminosity, transference, the intermediate state, body-entering, and the ‘method path’ (thabs lam). There is, though, an overlap between the later and earlier versions in the chapter on inner heat, which is, as mentioned above, the only yoga presented in the early versions. To this may be added that the Bka’ yang dag pa’i tshad ma also shares several lines with the bka’ dpe archetypes and can therefore be seen as a more distant cousin of these texts. To sum up, only three sources were relied on as root-texts in the early nā ro chos drug traditions: the Snyan brgyud rdo rje’i tshig rkang belonging to Ras chung pa’s snyan brgyud transmission, Mar pa’s Eight Verses, and the bka’ dpe archetypes covering only the instruction on gtum mo, a much shorter text than the two versions of the bka’ dpe known in the later traditions. The other sources presented by the later traditions as authoritative sources for the nā ro chos drug were not used or referred to in the early nā ro chos drug literature. 45 The two recensions are found in texts Ki 2 (recension A) as opposed to Ki 3–4 (recension B). The text found in Pa. 5–6, Tsha 1 and Ya 3 overlap with both editions, but in particular with recension B. 154 Ulrich Timme Kragh BIBLIOGRAPHY Tibetan Sources Anonymous. Ka dpe che chung contained in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod; see below. Anonymous. Bka’ dpe phyi ma in the following editions: • D. 2332, Sde dge xylograph Bstan ’gyur, 1737–44, vol. rgyud zhi pa, folios • Co ne xylograph Bstan ’gyur, 1753–73. • 273a–76a. Torricelli (1996b): 36–45. Anonymous. Bka’ yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag (*Ājñāsaṃyakpramāṇanāmaḍākinyupadeśa) in the following editions: • D. 2331, Sde dge xylograph Bstan ’gyur, 1737–44, vol. rgyud zhi pa, folios • Co ne xylograph Bstan ’gyur, 1753–73. • 271a–73a. ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod (see below). • ’Khrul zhig padma chos rgyal, Rtsib ri’i par ma (see below), vol. cha, TBRC • Torricelli (1997): 252–58. W20749–1269, pp. 1–43. Anonymous. Snyan brgyud rdo rje’i tshig rkang (*Karṇatantravajrapāda), translated by • • Nā ro pa and Mar pa, found in the following editions: Q. 4632, Peking xylograph Bstan ’gyur, 1724. Dga’ ldan handwritten Golden Bstan ’gyur, 1731–41. • D. 2338, Sde dge xylograph Bstan ’gyur, 1737–44, vol. rgyud zhi pa, folios • Snar thang xylograph Bstan ’gyur, 1741–42. 302b–04b. • Co ne xylograph Bstan ’gyur, 1753–73. • ’Khrul zhig pa padma chos rgyal, Rtsib ri’i par ma, vol. ja, TBRC W20749– • Torricelli (1998): 390–414. For other editions, refer to Torricelli (1998): 386– • ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod (see below). 1270, pp. 159–69. 87. Prolegomenon to the Six Doctrines of Nā ro pa 155 Anonymous. Bde mchog snyan brgyud kyi ’phrul ’khor kyi (sic) dpe ris, printed in Rtsa rlung ’phrul ’khor, ed. Thub bstan phun tshogs, Chengdu: Si khron mi rigs dpe skrun khang, 1995, pp. 21–34. Anonymous. Nā ro chos drug yoga manual entitled Nā ro chos drug gi ’khrul ’khor dmigs rim zab mo in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 285–304. Anonymous. Nā ro chos drug manual based on notes made by Si tu pa padma nyin byed dbang po (1774–1853) and 'Jang sprul sku skye dbang rgyal (unidentified) entitled Nā ro chos drug las gtum mo’i bogs ’don lus sbyong ’khrul ’khor gyi zhal khrid kun gsal me long in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 361–422. Anonymous. Lineage prayer to the Dwags lha sgam po nā ro chos drug and Mahāmudrā lineage entitled Sgam po lugs kyi phyag chen dang chos drug zung ’brel gyi brgyud pa’i gsol ’debs byin rlabs ’pho ba’i gsang lam, found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. nya (TBRC W20877–0139), pp. 235–39. Anonymous. Discussion of how to encounter mistakes in the nā ro chos drug practices entitled Dpal nā ro pa chen po’i gegs sel gser lnga’i man ngag, found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ta (TBRC 20877–0140), pp. 255–76. Contained in the section of texts belonging to the Karma kaṃ tshang tradition. Anonymous. Manual on the preliminary yoga practices entitled ’Khrul ’khor gyi sngon ’gro dang rjes bsdu found in Phyag chen khrid yig of Ngag-dban-bstanpa’i-ñi-ma and other texts on the Mahāmudrā and Nā ro chos drug precepts of the Stag-luṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rje-drung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, TBRC W20522–0599, pp. 505–17. 156 Ulrich Timme Kragh Anonymous. Gtum mo yoga manual entitled Gtum mo’i ’khrul ’khor bco brgyad found in Phyag chen khrid yig of Ngag-dban-bstan-pa’i-ñi-ma and other texts on the Mahāmudrā and Nā ro chos drug precepts of the Stag-luṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rjedrung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, TBRC W20522–0599, pp. 519–28. Anonymous. Manual for the preliminary yoga practices according to the ’Brug pa bka’ brgyud tradition entitled ’Khrul ’khor gyi sngon ’gro found in Nā ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on the Six Doctrines of Naropa, Thimphu: Kunsang Topgay, 1978, TBRC W23652–2393, pp. 1–4. Anonymous. Untitled chart with instructions on how to dedicate the merit, found in Nā ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on the Six Doctrines of Nāropa, Thimphu: Kunsang Topgay, 1978, TBRC W23652–2393, p. 319. Karma pa De bzhin gshegs pa (1384–1415), nā ro chos drug lineage prayer according to the Karma kaṃ tshang tradition entitled Zab lam nā ro’i chos drug gi bla ma brgyud pa la gsol ba ’debs pa in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Nāropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 1–9. Karma pa Rang byung rdo rje (1284–1339): • Theoretical nā ro chos drug exposition entitled Zab lam nā ro chos drug gi gsal byed spyi chings khrid yig dang bcas pa bzhugs so / karma pa rang byung rdo rje’i chos drug gser zhun mar grags so in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 109– 45. Another edition is found in ’Jam mgon Kong sprul Blo gros mtha’ yas, • Gdams ngag mdzod, vol. ta (TBRC W20877–0140). pp. 17–61. Nā ro chos drug manual entitled Chos drug gi sgom khrid in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Prolegomenon to the Six Doctrines of Nā ro pa 157 Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC • W23641–2289, pp. 146–93. Untitled charts explaining the visualization of the nostrils in gtum mo practice according to Rang byung rdo rje’s Zab mo nang don in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641– 2289, pp. 335–36. Karma Sangs rgyas chos ’phel (nineteenth century), short nā ro chos drug manual entitled Snyan brgyud zab mo thun mong ma yin pa thabs lam nā ro chos drug gi ’don tshul dang ’khrul ’khor gab sprad tshul blo rmong rang gi brjed thos gsal ba in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 305–21. Kun dga’ sgrol mchog (1507–65/1566), brief nā ro chos drug summary entitled nā ro chos drug gi khrid yig found as instruction no. 75 (folios 78a–80a, pp. 279–83) in his large collection of 108 instructions called Jo nang khrid brgya, printed as volume Tsha (vol. 18) of ’Jam mgon Kong sprul Blo gros mtha’ yas’s Gdams ngag mdzod (for bibliographical details, see below). Mkhan po Karma ratna rin chen dar rgyas (b. 1835), nā ro chos drug texts in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Naropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, • • TBRC W23641–2289: Nā ro chos drug commentary entitled Chos drug bdud rtsi snying khu yi / zur rgyan lung gi ’od zer, pp. 195–238. Nā ro chos drug liturgical remarks entitled Zab lam nā ro chos drug bdud rtsi nying khu’i thun min tshangs gnas bzhi’i ’grel pa bla ma’i zhal lung slob ma’i bdud rtsi, pp. 239–53. 158 Ulrich Timme Kragh • • Nā ro chos drug liturgical remarks entitled Sngag lam rtsa rlung thig le’i ’bar zhu dang ’brel ba’i smon lam tshig bzhi’i bsdus ’grel ’chi med don gyi thig le, pp. 255–58. Nā ro chos drug liturgical remarks entitled Chos drug gsol ’debs kyi ’grel pa gtum mo bde ba chen po’i thig le, pp. 323–35. • Nā ro chos drug liturgical remarks entitled Chos drug gsol ’debs bde stong dbyer med kyi ’grel chung tshig don snyin po rab gsal, pp. 337–53. • Nā ro chos drug liturgical remarks entitled Thabs lam smon lam tshig bzhi pa’i ’grel pa sbas don rab snang, pp. 357–59. Khams sprul Bstan ’dzin chos kyi nyi ma (1730–79/1780), nā ro chos drug manual entitled Dpal nā ro chos drug gi khrid yig gsal byed zung ’jug mchog gi nges gnas zhes pa’i brjod byang, found in Phyag chen khrid yig of Ngag-dbanbstan-pa’i-ñi-ma and other texts on the Mahāmudrā and Nā ro chos drug precepts of stag-luṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rje-drung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, TBRC W20522–0599, pp. 315–503. Khams sprul ngag dbang kun dga’ bstan ’dzin (1680–1728), nā ro chos drug texts found in Nā ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on the Six Doctrines of Nāropa, Thimphu: Kunsang • • Topgay, 1978, TBRC W23652–2393: Gtum mo instruction according to the snyan brgyud tradition entitled Mkha’ ’gro’i snyan brgyud las gtum mo bde drod rang ’bar gyi zab gnad mdor bsdus, pp. 5–12. Gtum mo instruction for displaying the accomplishment of the practice entitled Gtum mo drod rtags mngon ston ras bud kyi lag len zin tho ye shes drod ’bar, pp. 309–18. ’Khrul zhig Padma chos rgyal (1876–1958), editor of a large compilation of mahāmudrā, rdzogs chen and nā ro chos drug works entitled Dkar rnying gi skyes chen du ma’i phyag rdzogs kyi gdams ngag gnad bsdus nyer mkho’i rin po che’i gter mdzod rtsib ri’i par ma (known in brief as the Rtsib ri’i par ma), compiled in 1934–58, facsimile reproduction by Kargyud Sungrab Nyamso Khang, Darjeeling 1978–85, TBRC W20749. Prolegomenon to the Six Doctrines of Nā ro pa 159 Gu ge yongs ’dzin Blo bzang bstan ’dzin (1748–1813), gtum mo instruction on the basis of the Vajrabhairava practice entitled Dpal rdo rje ’jigs byed la brten pa’i zab lam nā ro chos drug gi nang tshan gtum mo’i gdams pa nyams su len tshul in Gu ge yongs ’dzin blo bzang bstan ’dzin gyi gsung ’bum, reproduced from tracings from the Bkra shis lhun po xylograph, New Delhi: Chophel Legdan, 1976, vol. 1, TBRC W23879–4127, pp. 476–90. Dga’ ldan khri pa Ngag dbang nor bu (b. nineteenth century), Dga’ ldan Bstan ’gyur catalogue entitled Bstan ’gyur rin po che srid zhi’i rgyan gcig gi dkar chag rin chen mdzes pa’i phra tsoms, found in the Dga’ ldan Bstan ’gyur vol. tso, TBRC W23702–1214 (www.asianclassics.org/). and in electronic form by ACIP Rgod tshang pa Mgon po rdo rje (1189–1258), nā ro chos drug manual entitled Thabs lam khyad par can gyi gdams pa / chos drug gi lag len gzhung na med pa rnams found in his collected works called Chos rje rgod tshang pa’i bka’ ’bum dgos ’dod kun ’byung, reproduced from a rare manuscript preserved at Rta mgo monastery, 5 volumes. Thimpu: Tango Monastic Community, 1981, TBRC W23661–2413, vol. 4, pp. 9–71. Rgyal ba Yang dgon pa (1213–58), Collected Writings (gsuṅ ’bum) of Rgyal-ba yaṅ- dgon-pa rgyal-mtshan-dpal, reproduction of three volumes of the writings of the Stod ’Brug-pa Dkar-brgyud-pa master from Rta-mgo Monastery in Bhutan, • Thimphu: Tango Monastic Community, 1982, TBRC W23654: Extensive nā ro chos drug manual entitled Ri chos kyi chos drug gi gzhung khrid chen mo, vol. 1 (TBRC W23654–2387), pp. 297–354. Rgyal ba Yang dgon pa’s Collected Works also contain a few individual manuals with the • gtum mo and bar do instructions not listed here. Nā ro chos drug manual entitled Rgyal ba yang dgon pa’i khyad chos ri chos yon tan kun ’byung gi snying po ma drug gi gdams zab, found in Nā ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on the Six Doctrines of Nāropa, Thimphu: Kunsang Topgay, 1978, TBRC W23652–2393, pp. 321–484. Rgyal mtshan pa (unidentified), yoga manual entitled ’Khrul ’khor spyi yi sngon rjes kyi rim pa rnams kyi zin bris brjed dga’ ba bskyed, found in Nā ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on 160 Ulrich Timme Kragh the Six Doctrines of Nāropa, Thimphu: Kunsang Topgay, 1978, TBRC W23652–2393, pp. 155–308. Sgam po pa Bsod nams rin chen (1079–1153), his collected works (Dags po’i bka’ ’bum) contain the following nine nā ro chos drug works, all of which are • anonymous but attributed to Sgam po pa: Segments 5–13 of text Pa entitled Chos rje dags po lha rje’i gsung / khrid chos mu tig tsar la brgyus pa, 14 folios, containing instructions on (5) bla ma mi la’i nyams myong gi gtum mo, (6) gtum mo ā thung, (7) gtum mo ’bar ’dzag, (8) ’od gsal, (9) rmi lam, (10) sgyu lus, (11) bskyed rim ’pho ba, (12) btsan thabs ’pho ba, and (13) bar do dmar khrid. Page references in some of the various editions (for editions and their sigla, refer to Sgam po pa’s works listed below): ABC, vol. I, text Pa, folios 5v–14r; missing in TBRC copy of D; • • W, pp. 585–604; Z, vol. kha, pp. 372–404. Segments 3–10 of text Ba entitled Rje dags po lha rje’i gsung / dmar khrid gsang chen / bar do’i dmar khrid / ’pho ba’i dmar khrid zhal gdams dang bcas pa, containing instructions on (3–7) gtum mo (rgan mo ’dzug tshugs kyi gdams pa and rlung zhon instructions), (8) sgyu lus, (9) ’od gsal, (10) bar do dmar khrid (copy of Pa. 13). Page references in the various editions: ABC, vol. I, text Ba, folios 5v–15r; D, vol. I, pp. 578–98; W, pp. 621–44; Z, vol. kha, pp. 437–75. Text Tsa entitled Rje dags po lha rje’i gsung sgros / snyan brgyud gsal ba’i me long, containing explanations on (1) the channels and cakras, (2) gtum mo and ’pho ba, (3) ’od gsal, (4) rmi lam, (5) gtum mo, (6) meditation experience, (7–8) karmamudrā, (9–10) general nā ro chos drug explanations, (11) bar do and ’pho ba. Page references in some of the various editions: α, vol. kha, 71r– 80v; ABC, vol. I, text Tsa, 11 folios; D, vol. 1, pp. 615–35; W, pp. 662–868; • X, vol. II, pp. 70–87; Y, vol. 2, pp. 251–86; Z, vol. kha, pp. 505–40. Text Tsha entitled Rje dags po lha rje’i gsung / snyan brgyud brjed byang ma, containing instructions on (1) gtum mo, (2) rmi lam, (3) bar do, (4–5) ’pho ba, (6) gnyid ’od gsal, (7) sgyu lus, (8) grong ’jug ’pho ba, and (9) sgyu lus and rmi lam. Page references in some of the various editions: α, vol. kha, 176v– 85v; ABC, vol. I, text Tsha, 10 folios; D, vol. I, pp. 637–55; W, pp. 686–707; X, vol. II, pp. 88–101: Y, vol. 2, pp. 287–315; Z, vol. kha, pp. 541–73. The text is further contained in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams Prolegomenon to the Six Doctrines of Nā ro pa • • 161 ngag mdzod (s.v.), vol. nya (TBRC W20877–0139), pp. 147–64, under the title Dpal ’khor lo bde mchog snyan brgyud dwags po lugs kyi man ngag gi rtsa ba brjed byang ma. Segments 3–4 of text Ya entitled Chos rje dags po lha rje’i gsung / phyag rgya chen po’i rtsa ba la ngo sprod pa zhes kyang bya snang ba lam khyer gyi rtog pa cig chog ces kyang bya phyag rgya chen po gnyug ma mi gyur ba ces kyang bya ba, containing (3) a commentary on a bka’ dpe archetype and (4) instructions on bar do. Page references in some of the various editions: ABC, vol. II, text Ya, folios 6v–9r; D, vol. I, pp. 384–90; Z, vol. ga, pp. 145–56. Segment 14 of text Sa entitled Chos rje dags po lha rje’i gsung / mdo sngags kyi sgom don bsdus pa, containing short note on ’od gsal with mention of non- Mar pa lineages. Page references in some of the various editions: α, vol. Kha, • 71r; D, vol. II, p. 60; X vol. II, pp. 278; Z, vol. ga, p. 300. Segments 1–14 of text Ki entitled Chos rje dags po lha rje’i gsung / gnas lugs gnyis kyi man ngag dang go cha gnyis kyi man ngag, containing instructions on (1–2) gtum mo dgu skor, (3) ’khor lo drug, (4) mchog gi gtum mo (mar pa’i man ngag), (5) sgyu lus lnga ldan, (6) ’od gsal, (7) de kho na nyid sgom pa, (8) sku bzhi rang chas ma, (9) ’od gsal ’chi ka ma, (10) bar do, (11) ’pho ba, (12) rmi lam, (13) bar do sku bzhi, and (14) lus gnad. Page references in some of the various editions: α, vol. Kha, 15r–26r; D, vol. II, pp. 121–48; X • vol. II, pp. 329–52; Y, vol. 3, pp. 247–91; Z, vol. ga, 403–48. Segments 6–20 of text Khi entitled Chos rje dags po lha rje’i gsung / bka’ tshoms dang phyag rgya chen po lnga ldan / lam mchog rin chen phreng ba / chos bzhi mdor bsdus / nyams lan mdor bsdus / nyams lan mdor bsdus / gnad kyi gzer gsang / zhal gdams gsang mdzod ma // ḍoṃ bhi ba’i gtum mo / ’khrul ’khor gyi gtum mo / bar do’i gdams pa / ’pho ba’i zhal gdams rnams. As indicated by its title, the text is a compilation of several smaller works. The nā ro chos drug segments are the texts indicated in the title as zhal gdams gsang mdzod ma and onwards. It contains instructions on (6) the nā ro chos drug generally, (7) bka’ dpe archetype commentary, (8) ’khrul ’khor, (9) gtum mo, (10) ’khrul ’khor gtum mo and ḍoṃ bhi ba’i gtum mo (11–12) gtum mo, (13) zhabs rjes gsang spyod ma, (14) bar do bzhi, (15–16) ’pho ba, (17) bar do gsum, (18) zung ’jug, (19) gtum mo lam rim bcu drug pa (rngog dang mi la’i dgongs pa), and (20) bskyed rim. Page references in some of the various 162 Ulrich Timme Kragh editions: α, vol. Ka, 122r–33v; vol. Kha, 199v–203r and 13v–14r; D, vol. II, pp. 195–241; X, vol. II, pp. 391–432; Y, vol. 3, pp. 375–450; Z, vol. ga, pp. • 530–608. Text Ci entitled Chos rje dags po lha rje’i gsung / mar pa’i tshigs bcad ma’i ’grel pa, containing (1) the root text being the Eight Verses of Mar pa Chos kyi blo gros, followed by a commentary thereon explaining (2) rmi lam, (3) rim pa lnga ldan gcig, (4) sgyu lus, (5) gtum mo, (6) bodhicitta. Page references in some of the various editions: α, vol. Kha, 195v–99v; ABC, vol. II, text Ci, 6 folios; D, vol. II, pp. 289–99; omitted from Y; Z, vol. nga, pp. 35–52. The Collected Works of Gampopa are available in the following editions: 1. 2. 3. siglum α: handwritten fourteenth or fifteenth century manuscript of unknown origin; photocopies are presently in the possession of Gyaltrul Trungram Sherpa Rinpoche and myself. siglum A: the 1520 Dwags lha sgam po xylographic print belonging to Chakphuk Tulku in Phole, Nepal, Nepal-German Manuscript Preservation Project microfilm reel nos. L594/1 & L595/1, running no. L6086. siglum B: the 1575 Mang yul gung thang xylograph produced by Byams pa phun tshogs (b. sixteenth century), Nepal-German Manu-script Preservation Project) microfilm reel nos. L118/3, L119/1 and L136/7, running nos. L1525 4. 5. 6. and L1652. siglum C: a later reprint of the Mang yul gung thang xylograph, date and origin unknown, Nepal-German Manuscript Preservation Project microfilm reel no. L247/4, running no. L2957. siglum D: Sde dge xylograph, produced at the Sde dge par khang chos mdzod chen mo in the eighteenth or nineteenth century, TBRC W22393. siglum W: Selected Writings of Sgam-po-pa Bsod-nams-rin-chen published by Topden Tshering, Tibetan Bonpo Monastic Centre, Dolanji, Himachal Pradesh, 1974, being a reproduction of an incomplete handwritten copy of the 1520 Dwags lha sgam po xylograph written in Tibetan cursive script, TBRC 7. W23346. Contains only the sections until and including text Tsha. siglum X: Collected works (gsung ’bum) of Sgam-po-pa Bsod-nams-rin-chen published by Khasdub Gyatsho Shashin, Delhi, 1975, being a reproduction of Prolegomenon to the Six Doctrines of Nā ro pa 163 an incomplete handwritten copy of the 1520 Dwags lha sgam po xylograph 8. written in Tibetan standard script. siglum Y: Collected Works (gsung ’bum) of sGam po pa bSod Nams Rin Chen published by Kargyud Nyamso Khang, 3 volumes, Darjee-ling, 1982, being an incomplete reproduction of a handwritten copy of the 1520 Dwags 9. lha sgam po xylograph written in Tibetan standard script, TBRC W23566. siglum Z: Khams gsum chos kyi rgyal po dpal ldan mnyam med sgam po pa ’gro mgon bsod nams rin chen mchog gi gsung ’bum yid bzhin nor bu, published by Bla ma ’Phrin las rnam rgyal and Mkhan po Shes grub bstan ’dzin, five volumes, Kathmandu, 2001, being a computer-typed pechastyle text based mainly on the Sde dge xylograph, TBRC W23439. Among these modern reprints, the 1975 and the 1982 editions are those closest to the readings of the first xylograph. Dngul chu Dharma bha dra (1772-1851), nā ro chos drug commentary on Tsong kha pa’s Yid ches gsum ldan treatise entitled Nā ro chos drug gi zin bris yid ches dgongs rgyan found in Collected Works (gsuṅ ’bum) of Dṅul-chu DharmaBhadra, reproduced from a manuscript copy traced from prints of the Dṅulchu blocks by Champa Oser, New Delhi: Tibet House, 1973–81, vol. 8, TBRC W20548–1311, pp. 383–471. Cog grwa Mi pham bstan pa’i nyi ma (b. eighteenth century), nā ro chos drug yoga exercise manuals found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma • • • • • • • • • chos rgyal, vol. cha, TBRC W20749–1269: Bsre ’pho’i ’khrul ’khor gyi rtsa tshig, pp. 379–91. Bsre ’pho’i ’khrul ’khor spyi’i sngon rjes kyi rim pa rnams kyi zin bris brjed byang blo dman dga’ bskyed, pp. 393–423. Bsre ’pho las rtsa ba’i ’khrul ’khor nā ro chos drug skor gyi zin bris rjed byang du bkod pa, pp. 423–32. Bsre ’pho’i ’khrul ’khor yon tan kun ’byung las / sngon ’gro nyi shu pa’i rtsa ’grel, pp. 432–42. Lnga bcu pa’i ’grel pa, pp. 442–64. Thig le nyi shu pa’i ’grel pa, pp. 464–73. Bsre ’pho’i yig chung ’khrul ’khor gyi ’grel pa, pp. 473–78. Thig le bcu gnyis pa’i ’grel pa, pp. 478–81. Dbu ma’i ’khrul ’khor bco brgyad nang ’don gyi ’khrul ’khor, pp. 481–85. 164 Ulrich Timme Kragh ’Jam mgon Kong sprul Blo gros mtha’ yas (1813–99), Gdams ngag mdzod: A Treasury of Precious Methods and Instructions of the Major and Minor Buddhist Traditions of Tibet, brought together and structured into a coherent system by ’Jam-mgon Koṅ-sprul; edited from a set of the Dpal-spuṅs prints and published at the order of H.H. Dingo Chhentse Rimpoche, Paro: Lama • • Ngodrup and Sherab Drimey, 1979–81, v. 1–18, TBRC W20877: Bka’ yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag (*Ājñāsaṃyakpramāṇanāmaḍākinyupadeśa), Anonymous. vol. ja (W20877– 0138), pp. 69–89. • Snyan brgyud rdo rje’i tshig rkang (*Karṇatantravajrapāda), Anonymous. vol. ja (W20877–0138), pp. 89–95. Bka’ dpe che chung, also known as Grub chen nā ro pa’i gdams ngag chos drug skor gyi bka’ dpe tshigs su bcad pa, Anonymous. vol. ja (W20877–0138), • Chos drug gi man ngag (*Ṣaḍdharmopadeśa) by Ti lo pa, vol. ja (W20877– • • pp. 95–106. 0138), pp. 106–07. Mkhas grub chen nā ro tā pas rnal ’byor gyi dbang phyug mar pa lo tsā la gdams pa’i chos drug dril ba rdo rje’i mgur, attributed to Nā ro pa, vol. ja (W20877–0138), pp. 108–09. Rje btsun chen po mi la ras pas mdzad pa’i snyan brgyud gsal bar skor gsum sogs by Mi la ras pa, vol. ja (W20877–0138), pp. 109–21. ’Jam gling pa Blo gros chos ’phel (1665–1727), gter ston of the ’Ba’ ra lineage of the West Tibetan ’Brug pa bka’ brgyud (Stod ’brug), who revealed a manual combining guru yoga, mahāmudrā and nā ro chos drug, entitled Rje blo gros chos ’phel gyi zab gter / skyes mchog ’ba’ ra ba rgyal mtshan dpal bzang gis mdzad pa’i bla sgrub phyag chen chos drug bcas mdor bsdus snying po dril ba, found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. tha (TBRC W20877–0141), pp. 349–82. ’Jam dbyangs Mkhyen brtse’i dbang po (1820–92), nā ro chos drug texts following the snyan brgyud tradition found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. nya (TBRC W20877–0139): • Prayer to the snyan brgyud lineage entitled Bde mchog mkha’ ’gro snyan brgyud pa yid bzhin nor bu la gsol ba ’debs pa byin rlabs dpal gter, pp. 61–64. Prolegomenon to the Six Doctrines of Nā ro pa 165 • Nā ro chos drug manual entitled Bde mchog mkha’ ’gro snyan brgyud kyi lam rim mdor bsdus pa yid bzhin nor bu’i snying po, pp. 64–102. According to its colophon, it is based on the root texts of the snyan brgyud tradition by Mi la ras pa and Ras chung pa called Tshig brgyud du gdams pa’i bum dbang yid bzhin nor bu, steng sgo rnam grol chos drug, phyag rgya chen po ye shes gsal byed and Lam blo nas gcod pa bar do ngo sprod kyi khrid yig, along with Gtsang smyon He ru ka’s Rdo rje tshig rkang gi gzhung ’grel khrid yig zhal shes and Kun mkhyen Grub thob dbang po’s Khrid yig chen mo. ’Jig rten mgon po Rin chen dpal (1143–1217), nā ro chos drug instructions found in his collected works entitled Khams gsum chos kyi rgyal po thub dbang ratna shrī’i phyi yi bka’ ’bum nor bu’i bang mdzod, Delhi: Drikung Kagyu Ratna Shri • Sungrab Nyamso Khang, 2001, TBRC W23743: • Gtum mo posture instruction entitled Gtum mo’i lus gnad dang bral na re ba med ces pa, vol. 1 (W23743–2565), pp. 446–47. ’Pho ba instruction entitled ’Od gsal chen po’i ’pho ba’i gdams pa, vol. 1 • Prayer to the bka’ babs lineage entitled Bka’ babs brgyud pa’i mos gus kyi • (W23743–2565), pp. 449–50. dngos grub, vol. 1 (W23743–2565), pp. 503–06. Excerpt from a song by Mi la ras pa explaining the nā ro chos drug tradition entitled Rje nā ro’i gdams pa mi la’i thugs la shar ba rung rgang par spring pa, vol. 2 (W23743–2566), pp. 295–98. Tā la’i bla ma Skal bzang rgya mtsho (1708–57), record of received teachings entitled Zab pa dang rgya che ba’i dam pa’i chos kyi thob yig rin chen dbang gi rgyal po’i do shal, found in The Collected Works (gsuṅ ’bum) of the Seventh Dalai Lama Blo-bzaṅ-bskal-bzang-rgya-mtsho, reproduced from a set of prints from the 1945 ’Bras-spuṅs blocks from the library of the Ven. Dhardo Rinpoche by Lama Dodrup Sangye, Gangtok: Sherab Gyaltsen Palace Monastery, 1983, vol. XI, TBRC W2623–2334, pp. 1–769. Stag lung pa Ngag gi dbang po (dates unknown), nā ro chos drug manual entitled Dpal nā ro pa’i chos drug gi khrid yig yid bzhin nor bu, found in Phyag chen khrid yig of Ngag-dban-bstan-pa’i-ñi-ma and other texts on the Mahāmudrā and Nā ro chos drug precepts of Stag-luṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rje-drung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, 166 Ulrich Timme Kragh TBRC W20522–0599, pp. 271–313. Based on notes made by Stag lung thang pa Bkra shis dpal (1142–1209/1210) from the teachings of Phag mo gru pa. Stag lung pa Ngag dbang bstan pa’i nyi ma (b. 1788), Snyan brgyud rdo rje’i tshig rkang commentary entitled Snyan brgyud rdo rje’i tshig rkang gi ’grel bshad zab lam chu bo kun ’dus nor bu’i ’byung gnas, written in 1837–38, facsimile of an dbu med manuscript from the library of Ri-bo-che-rje-drung of Padma- bkod, published by Tseten Dorji, Tezu (Arunachal Pradesh): Tibetan Nyingma Monastery, 1974, 2 volumes, TBRC W21550–0387 and W21550–0388. Stag lung pa Nam mkha’ dpal bzang po (1333–79), nā ro chos drug manual entitled Chos drug rdo rje’i gzhung, found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. tha (TBRC 20877–0141), pp. 327–47. Ti lo pa (c. 928–1009): • Chos drug gi man ngag (*Ṣaḍdharmopadeśa), translated in Tibetan by Nā ro pa and Mar pa, found in the following editions: o o o Q. 4630, Peking xylograph Bstan ’gyur, 1724. Dga’ ldan handwritten Golden Bstan ’gyur, 1731–41. D. 2330, Sde dge xylograph Bstan ’gyur, 1737–44, vol. rgyud zhi pa, folios 270a–71a. o o o Snar thang xylograph Bstan ’gyur, 1741–42. Co ne xylograph Bstan ’gyur, 1753–73. ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod (see above). • o Torricelli 1996a: 147–50. Snyan brgyud transmission entitled Rje btsun ras chung pa’i lugs kyi dpal ’khor lo sdom pa snyan brgyud gyi gzhung chung tilli pas mdzad pa, but according to its colophon also known as Yid bzhin nor bu zhes bya ba mkha' 'gro ma’i gsang tshig tilli pas bkod pa, found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ja, TBRC W20877–0138, pp. 467–75. Rtogs ldan Shākya shrī (1853–1919): • Nā ro chos drug lineage prayer entitled Zab chos nā ro chos drug gi brgyud ’debs gsang chen rol mo’i sgra dbyangs found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma chos rgyal, vol. cha, TBRC W20749–1269, pp. 365–77. Prolegomenon to the Six Doctrines of Nā ro pa • 167 Snyan brgyud ’pho ba instruction entitled Snyan brgyud gsang ba’i mthar thug las / lam zab mo ’pho ba’i gdams pa snying gi thig le found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma chos rgyal, vol. ja, TBRC W20749–1270, pp. 113–27. The text is also found in Grub dbang shākya shrī jnyā na’i gsung ’bum, published by Khenpo Shedup Tenzin and Lama Thinley Namgyal, Kathmandu: Shri Gautam Buddha Vihara, 1998, TBRC W23563–2156), pp. 429–42. Thub bstan phun tshogs and Sangs rgyas rgya mtsho, ’phrul ’khor dpe ris kyi mchan ’grel, printed in Rtsa rlung ’phrul ’khor, ed. Thub bstan phun tshogs, Chengdu: Si khron mi rigs dpe skrun khang, 1995, pp. 35–60. Dwags po Bkra shis rnam rgyal (c. 1512–87), nā ro chos drug manual of the Dwags po bka’ brgyud tradition entitled Zab lam chos drug gi khrid yig chen mo gsang chen gyi de nyid gsal ba in Gdams ngag mdzod: A Treasury of Precious Methods and Instructions of the Major and Minor Buddhist Traditions of Tibet, brought together and structured into a coherent system by ’Jam-mgon Koṅsprul; edited from a set of the Dpal-spuṅs prints and published at the order of H.H. Dingo Chhentse Rimpoche, Paro: Lama Ngodrup and Sherab Drimey, 1979–81, vol. nya, TBRC W20877–0139, pp. 253–344. Bde chen chos ’khor yongs ’dzin Dge legs bzhad pa (1677–1719), bar do manual entitled Bar do gsol ’debs kyi ’grel pa ’khrul mun gsal ba’i sgron me found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma chos rgyal, vol. ja, TBRC W20749–1270, pp. 61–92. Bde chen chos ’khor yongs ’dzin ’Jam dpal dpa’ bo (1720–80), nā ro chos drug texts found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma chos rgyal, vol. cha, • TBRC W20749–1269: Large nā ro chos drug treatise entitled Dpal nā ro chos drug gi khrid yig gsal byed zung ’jug mchog gi nges gnas, pp. 93–309. • Gtum mo manual entitled Dpal nā ro chos drug las rtsa ba tsaṇḍā lī dang po’i las can rnams kyi bgo skal du rnam par phye ba’i zin bris skal bzang ku mu ta ’dzum pa’i zla tshes, pp. 311–64. Nā ro pa (c. 956–1040), Mkhas grub chen nā ro tā pas rnal ’byor gyi dbang phyug mar pa lo tsā la gdams pa’i chos drug dril ba rdo rje’i mgur in the following editions: 168 Ulrich Timme Kragh • Sgra bsgyur mar pa lo tstsha’i rnam thar mthong ba don ldan written by Gtsang smyon he ru ka rus pa’i rgyan can (1452–1507) in 1505, xylograph published by Kagyu Tekchen Shedra Institute for Mahayana Buddhist Studies, Rumtek Monastery, Sikkim, from a xylograph kept in Apho Rinpoche’s • • monastery in Manali, folios 54a–55a. ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod (see above). Torricelli 1996a: 157–59. Padma dkar po (1527–92), Collected Works (gsuṅ ’bum) of Kun-mkhyen Padma-dkar- po, reproduced photographically from the 1920–28 Gnam ’Brug Se-ba Byaṅchub-gliṅ blocks, Forest View Villa, West Point, Darjeeling, W.B.: Kargyud • • • • Sungrab Nyamso Khang, 1974, TBRC W10736: Record of received teachings entitled Bka’ brgyud kyi bka’ ’bum gsil bu rnams kyi gsan yig, vol. 4 (TBRC W10736–1243), pp. 309–496. List of nā ro chos drug sources (verbatim excerpt from the gsan yig listed above) entitled Rje btsun nā ro chen po’i bsre ’pho skor gyi tho yig nyin byed ’od kyi snang byed, vol. 22 (TBRC W10736–1261), pp. 1–5. Extensive nā ro chos drug manual entitled Jo bo nā ro pa’i khyad chos bsre ’pho’i khrid rdo rje’i theg par bgrod pa’i shing rta chen po, vol. 22 (TBRC W10736–1261), pp. 7–263. Short nā ro chos drug manual entitled Chos drug bsdus pa’i zin bris, vol. 22 (TBRC W10736–1261), pp. 265–301. Another edition is found in Rtsib ri’i par ma, compiled by ’Khrul zhig Padma chos rgyal, vol. cha, TBRC W20749– 1269, pp. 45–92. An edition is also found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. tha (TBRC W20877–0141), pp. 65–89. Another edition is found in Phyag chen khrid yig of Ngag-dban-bstan-pa’i-ñima and other texts on the Mahāmudrā and Nā ro chos drug precepts of Stagluṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rje-drung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, made available by TBRC W20522–0599), pp. 529–63. Another edition is found in Na ro chos drug texts of the ’Brug-pa Dkar-brgyud-pa traditions: a collection of rare texts on the Six Doctrines of Naropa, 1978, Thimphu: Kunsang Topgay, TBRC W23652–2393, pp. 13–154. Still another edition is found in Rtsa rlung ’phrul ’khor, edited by Thub bstan phun tshogs, Chengdu, Si khron mi rigs dpe skrun khang, 1995, pp. 449–84. Prolegomenon to the Six Doctrines of Nā ro pa 169 An English translation is given in Evans-Wentz 1935: 155ff. An outline (sa • • • • bcad) is given by Torricelli 1996a: 159–65. Nā ro chos drug manual entitled Bsre ’pho’i lam dbye bsdu, vol. 22 (TBRC W10736–1261), pp. 303–633. Another edition is found in Rtsib ri’i par ma, compiled by ’Khrul zhig Padma chos rgyal, vol. ba, TBRC W20749–1278, pp. 1–417. Extensive nā ro chos drug commentary on the root text Bka’ yang dag pa’i tshad ma entitled Jo bo nā ro pa’i khyad chos bsre ’pho’i gzhung ’grel rdo rje ’chang gi dgongs pa gsal bar byed pa, vol. 23 (TBRC W10736–1262), pp. 1–634. Another edition is found in Rtsib ri’i par ma compiled by ’Khrul zhig Padma chos rgyal, vol. pha, TBRC W20749–1277, pp. 1–797. Brief outline of the nā ro chos drug teachings entitled Khyad chos bsre ’pho’i sa bcad nā ro ta pa’i zhal gyi lung, vol. 23 (TBRC W10736–1262), pp. 635–45. Manual for the nā ro chos drug preliminary practices entitled Thun mong ma yin pa’i sngon ’gro found in Phyag chen khrid yig of Ngag-dban-bstan-pa’i-ñima and other texts on the Mahāmudrā and Nā ro chos drug precepts of Stagluṅ-pa dkar-brgyud-pa tradition, reproduced from manuscripts from the library of Ri-bo-che Rje-drung Rin-po-che of Padma-bkod by Tseten Dorji, Tezu: Tibetan Nyingma Monastery, 1973, TBRC W20522–0599, pp. 565–71. Paṇ chen bla ma Blo bzang chos kyi rgyal mtshan (1570–1662), nā ro chos drug manual relying on Nā ro pa’s song to Mar pa entitled Nā ro chos drug gi zab khrid gser gyi lde mig. In Paṇ chen bla ma blo bzang chos kyi rgyal mtshan gyi gsung ’bum, reproduced from prints of the Tashi Lhünpo blocks, New Delhi: Mongolian Lama Gurudev, 1973, vol. nga, TBRC W23430–1639, pp. 649–64. Dpal ’byor don grub (fifteenth century), mdo sngags thams cad kyi rgyal po rgyud sde bzhi’i rtsa ba ma rgyud thams cad kyi snying po bskyed rim lhan cig skyes ma rdzogs rim rlung sems gnyis med gsal bar ston pa dpal n ā ro pa chen po’i chos drug nyams len gsal ba’i sgron me, printed in Rtsa rlung ’phrul ’khor, ed. Thub bstan phun tshogs, Chengdu: Si khron mi rigs dpe skrun khang, 1995, pp. 61–448. Phag mo gru pa Rdo rje rgyal po (1110–70), nā ro chos drug manuals found in his collected works entitled Dus gsum sangs rgyas thams cad kyi thugs rje’i rnam rol dpal ldan phag gru rdo rje rgyal po mchog gi gsung ’bum rin po che, 170 Ulrich Timme Kragh published by Khenpo Shedup Tenzin and Lama Thinley Namgyal, Kathmandu: • • • Gam-po-pa Library, 2003, TBRC W23891: Versified nā ro chos drug manual on all the yogas entitled Chos drug gi thabs lam bar do’i dmar khrid dam thabs lam tshigs bcad ma, vol. 4 (TBRC W23891–3168), pp. 1–51. Prose nā ro chos drug manual entitled Thabs lam lhug pa ma, vol. 4 (TBRC W23891–3168), pp. 53–108. • Nā ro chos drug manual entitled Thabs lam tshigs bcad pa’i lhan thabs rin chen gter mdzod, vol. 4 (TBRC W23891–3168), pp.109–40. Exposition of the channels and winds entitled Rtsa rlung rgyu ’bras ma, vol. 4 • Explantion of the results of the yogas entitled Cig char rim gyis ngos sprod lus • (TBRC W23891–3168), pp. 141–74. dag ma dag gi rnam dbye thabs lam tshigs bcad ma’i ngo sprod, vol. 4 (TBRC W23891–3168), pp. 175–86. Versified explanation of the story of the mahāsiddha Kambalipā and his system of yogas entitled Lwa ba pa’i thabs lam rdo rje’i tshig gsum dge ba’i bshes gnyen grong pa la gnang ba gdams pa nying khu ma, vol. 4 (TBRC • • • W23891–3168), pp. 187–213. Versified explanation of Kambalipā’s instructions on gtum mo, ’od gsal, rmi lam, sgyu lus, ’pho ba and Lwa ba pa’i rdo rje’i tshig gsum entitled Lwa ba pa’i zhal gdams skor la chos tshan drug, vol. 4 (TBRC W23891–3168), pp. 215–52. Exposition of the nā ro chos drug lineage with short hagiographies and a brief explanation of the nā ro chos drug instructions entitled Bla ma nā ro pa’i chos drug gi bla ma brgyud pa’i rim pa dang gdams ngag gnad kyi dbye ba mdor bsdus pa, vol. 8 (TBRC W23891–3172), pp. 462–83. Versified explanation of gtum mo, rmi lam, sgyu lus and ’pho ba entitled Thabs lam yid bzhin nor bu’i phreng ba, vol. 8 (TBRC W23891–3172), pp. 679–707. Bu ston rin chen grub (1290–1364), Bstan ’gyur catalogue entitled Bstan ’gyur gyi dkar chag yid bzhin nor bu dbang gi rgyal po’i phreng ba written in 1334, found in Bu ston rin chen grub kyi gsung ’bum, the Lha sa Zhol edition, vol. la (26), 124 folios (pp. 405–647), TBRC W1934–0759. Prolegomenon to the Six Doctrines of Nā ro pa 171 Ben sgar ba ’Jam dpal bzang po (b. fifteenth century), nā ro chos drug lineage prayer according to the Karma kaṃ tshang tradition entitled Chos drug gi nyes brgyud zung ’jug brgyud pa’i gsol ’debs smon lam dang bcas pa in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Nāropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 15–21. Brag dkar sngags rams pa Blo bzang bstan pa rab rgyas (b. seventeenth century), nā ro chos drug manual relying on Tsong kha pa’s Yid ches gsum ldan treatise entitled Chos drug yid ches gsum ldan gyi yang snying dmar khrid sku gsum nor bu’i gling du bgrod pa’i gru gzings, found in Blo bzang bstan pa rab rgyas kyi gsung ’bum, rong po dgon chen xylograph, vol. 1, TBRC W28897–4821), section ā, pp. 631–65. ’Ba’ mda’ Dge legs (1844–1904), nā ro chos drug works contained in ’Ba’ mda’ dge legs kyi gsung ’bum, lithographic printing, ’Dzam thang (rnga ba rdzong), 1990s, vol. tsa, available from TBRC W23899–3223 (for research on this gsung ’bum, refer to Kapstein 1997): • Zab lam nā ro chos drug gi nyams len khrid yig bde chen ye shes rdo rje, pp. 1–175. • Zab lam nā ro chos drug gi sngon ’gro’i lam gyi khrid yig theg chen lam bzang, pp. 177–229. • Gtum mo sgyu lus ’od gsal gsum gyi nyams len mdor bsdus phan bde’i snang ba, pp. 283–92. • Dpal ’khor lo sdom pa chen po’i lam gyi rim pa nā ro chos drug gi spyi don rnam par nges pa dngos grub snye ma, pp. 301–604. ’Bri gung Kun dga’ rin chen (1475–1527), nā ro chos drug treatise entitled Zab lam chos drug gi khrid gyi lhan thabs sbas don kun gsal. In Miscellaneous Writings (bka’ ’bum thor bu) of ’Bri-gung Chos-rje Kun-dga’-rin-chen, reproduced from a rare manuscript from the library of Tokden Rinpoche of Gangon, Smanrtsis shesrig spendzod 27, Leh: Tashigangpa, 1972, pp. 385–413. According to its colophon, the text was authored by Rdo rje ’dzin pa mi bskyod rdo rje. 172 Ulrich Timme Kragh ’Bri gung rig ’dzin Chos kyi grags pa (1595–1659), Kun mkhyen rig pa ’dzin pa chen po chos kyi grags pa’i gsung ’bum, Dehra Dun: Drikung Kagyu Institute, 1999, • • • • • • ’Brug ’Brug vol. 13, TBRC W22082–2192: Prayer to the teachers of the nā ro chos drug lineage entitled Zab lam nā ro’i chos drug gi bla ma brgyud pa’i gsol ’debs mdor bsdus, pp. 95–98. Prayer to the teachers of the nā ro chos drug lineage entitled Nā ro’i chos drug gi rtogs pa don gyi brgyud pa’i bla mar gsol ba ’debs pa’i tshig nyung ngur byas pa, pp. 99–103. Another edition is found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ta (TBRC W20877–0140), pp. 523– 25. Prayer to the teachers of the nā ro chos drug lineage entitled Zab lam nā ro’i chos drug gi bka’ bab nyams dang rtogs pa byin rlabs kyi bla ma brgyud pa’i gsol ’debs dad pa’i lang tsho, pp. 105–12. Short nā ro chos drug manual entitled Chos drug dril ba’i gdams pa, pp. 113– 23. Another edition is found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ta (TBRC W20877–0140), pp. 515–21. Large nā ro chos drug treatise entitled Zab lam nā ro’i chos drug gi khrid kyi lag len gsal bar bshad pa nā ro zhabs kyi gyi lung bzang po, pp. 125–284. Gtum mo and ’pho ba instructions received by ’Bri gung rig ’dzin Chos kyi grags pa in a vision of Nā ro pa entitled ’Khrul snang du dpal nā ro pas gnang ba’i tsa lī dang ’pho ba zab pa, pp. 285–91. chen kun gzigs Chos kyi snang ba (1768–1822), nā ro chos drug manual entitled Nā ro chos drug gi khrid kyi dmigs rim snying po bsdus pa gsang ba’i don gsal found in Rtsib ri’i par ma, compiled by ’Khrul zhig Padma chos rgyal, vol. ja, TBRC W20749–1270, pp. 1–60. chen rgyal dbang Kun dga’ dpal ’byor (1429–76), nā ro chos drug manual entitled Dpal nā ro chos drug gi khrid yig mchog gi gru chen dang gsang spyod zlog sgom kyi khrid yig zil non seng ge’i nga ro in Collected Works (gsuṅ ’bum) of Rgyal-dbaṅ rje Kun-dga’ dpal-’byor, reproduced from tracings of prints from Punakha completed with sections from the Chos-rgyal-lhun-po redaction, Darjeeling: Kargyud Sungrab Nyamso Khang, 1982, vol. 2, TBRC W10954–0837, pp. 173–209. Bla ma Zhang Brtson ’grus grags pa (1123–93), an untitled collection of nā ro chos drug instructions simply marked chos drug in Bla ma zhang brtson ’grus grags Prolegomenon to the Six Doctrines of Nā ro pa 173 pa’i gsung ’bum dang bka’ rgya ma’i skor, Kangding: facsimile of handwritten manuscript formerly kept at the Nationalities Library in Beijing, vol. 3, TBRC W13994–3027, pp. 170–219. Mar pa Chos kyi blo gros (1002/1012–97): • • • Nā ro chos drug commentary attributed to Mar pa but of uncertain authorship entitled Gegs sel yid bzhin nor bu gsal byed snying po contained in Rtsib ri’i par ma compiled by ’Khrul zhig padma chos rgyal, vol. cha, TBRC W20749– 1269, pp. 487–579. The text is a commentary within the snyan brgyud transmission on Ti lo pa’s instruction text called Yid bzhin nor bu zhes bya ba mkha’ ’gro ma’i gsang tshig; cf. s.v. Ti lo pa. Partial nā ro chos drug exposition in eight verses entitled Tshigs bcad brgyad ma found at the beginning of the commentary Chos rje dags po lha rje’i gsung / mar pa’i tshigs bcad brgyad ma’i ’grel pa in the various editions of the collected works of Sgam po pa Bsod nams rin chen, section Ci; see above. An unavaible or non-extant text entitled Chos drug sras don ma, listed by Dpal ’byor don grub (p. 65) in Mdo sngags thams cad kyi rgyal po rgyud sde bzhi’i rtsa ba ma rgyud thams cad kyi snying po bskyed rim lhan cig skyes ma rdzogs rim rlung sems gnyis med gsal bar ston pa dpal nā ro pa chen po’i chos drug nyams len gsal ba’i sgron me, published within Rtsa rlung ’phrul ’khor, edited by Thub bstan phun tshogs, Chengdu, Si khron mi rigs dpe skrun khang, • 1995, pp. 61–448. Bde mchog snyan brgyud kyi gtum mo dang thabs lam gyi ’phrul ’khor, attributed to Mar pa, published within Rtsa rlung ’phrul ’khor, edited by Thub bstan phun tshogs, Chengdu: Si khron mi rigs dpe skrun khang, 1995, pp. 1– 20 Mi la ras pa (or Mid la ras pa, 1052–1135), nā ro chos drug texts found in ’Jam mgon • • Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod: Cycle of three songs on nā ro chos drug entitled Rje btsun chen po mi la ras pas mdzad pa’i snyan brgyud gsal bar skor gsum, vol. ja (TBRC W20877– 0138), pp. 109–21. Nā ro chos drug text reflecting the instruction of Mi la ras pa to Ras chung pa belonging to the snyan brgyud tradition entitled Gsang dbang dang ’brel ba steng sgo rnam par grol ba’i chos drug gi khrid yig compiled by Rdo rje rgyal mtshan (unidentified), vol. nya (TBRC W20877–0138), pp. 501–33. 174 Ulrich Timme Kragh • Bar do instruction entitled Bde mchog snyan brgyud kyi lam blo nas gcod pa bar do ngo sprod kyi gdams ngag zab mo, compiled by Rdo rje rgyal mtshan, vol. nya (TBRC W20877–0138), pp. 21–38. Tsong kha pa Blo bzang grags pa (1357–1419), The Collected Works (gsung ’bum) of the Incomparable Lord Tsong kha pa Blo bzang grags pa, Sku ’bum byams pa • • gling par khang xylograph in 19 volumes, TBRC W22272: Large nā ro chos drug treatise entitled Zab lam nā ro’i chos drug gi sgo nas ’khrid pa’i rim pa yid ches gsum ldan, vol. ta (TBRC W22272–0681), pp. 395–525. English translations by Chang (1961: 123–282) and Mullin (1996). Short nā ro chos drug manual entitled Nā ro chos drug gi dmigs skor lag tu len tshul bsdus pa rje’i gsung bzhin sems dpa’ chen po kun bzang pas bkod pa, written by Kun bzang pa (unidentified) on the basis of Tsong kha pa’s oral explanation, vol. ta (TBRC W22272–0681), pp. 527–66. English translation by Mullin (1997): 93–135. Gtsang smyon He ru ka Rus pa’i rgyan can (1452–1507), hagiography of Mar pa entitled Sgra bsgyur mar pa lo tstsha’i rnam thar mthong ba don ldan written in 1505; see also under “Nā ro pa” above. Tshe mchog gling yongs ’dzin Ye shes rgyal mtshan (1713–93), short nā ro chos drug manual relying implicitly on Tsong kha pa’s Yid ches gsum ldan treatise entitled Nā ro chos drug gi khrid dmigs kyi bsdus don yid ches gsum ldan gyi snying po gsang ba’i mdzod brgya ’byed pa’i lde mig, found in The Collected Works (gsuṅ ’bum) of Tshe-mchog-gliṅ Yoṅs-’dzin Ye-śes-rgyal-mtshan, reproduced from a set of the Tshe-mchog-gliṅ blocks, New Delhi: Tibet House Library, 1974, vol. 12, TBRC W1022–1226, pp. 55–71. Zhwa dmar pa Dkon mchog yan lag (1525–83), untitled nā ro chos drug lineage prayer according to the Karma kaṃ tshang tradition in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Nāropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 11– 14. Zhwa dmar pa Gar dbang chos kyi dbang phyug (1584–1630), nā ro chos drug manual entitled Zab lam nā ro’i chos drug gi nyams len thun chos bdud rtsi’i nying khu zhes bya ba sgrub brgyud karma kaṃ tshang gi don khrid in Nā ro chos Prolegomenon to the Six Doctrines of Nā ro pa 175 drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Nāropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC W23641–2289, pp. 35–107. Another edition is found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ta (TBRC W20877–140), pp. 193–229. Zhu chen Tshul khrims rin chen (1697–1774), Bstan ’gyur catalogue entitled Kun mkhyen nyi ma’i gnyen gyi bka’ lung gi dgongs don rnam par ’grel pa’i bstan bcos gangs can pa’i skad du ’gyur ro ’tshal gyi chos sbyin rgyun mi ’chad pa’i ngo mtshar ’phrul gyi phyi mo rdzogs ldan bskal pa’i bsod nams kyi sprin phung rgyas par dkrigs pa’i tshul las brtsams pa’i gtam ngo mtshar chu gter ’phel ba’i zla ba gsar pa, 503 folios, found in Sde dge Bstan ’gyur vol. shrī (216), TBRC W23703–1531 and the index section of the text is available in electronic form from ACIP at http://www.asianclassics.org/research_site/ webdata/monastic/open/html/R0059M.html. Rong po grub chen Skal lden rgya mtsho (1607–77), concise nā ro chos drug manual entitled Rdo rje ’dzin pa skal ldan rgya mtsho dpal bzang po’i gsung las nā ro’i chos drug gi ’khrid grub pa’i mdzes rgyan, found in Shar skal ldan rgya mtsho’i gsung ’bum, impressions from blocks preserved at Rong po mgon chen, vol. nga, TBRC W9683–5170, pp. 127–46. Si tu pa Padma nyin byed dbang po (1774–1853), nā ro chos drug texts in Nā ro chos drug gi khrid skor: a collection of texts for the practice of the Six Precepts of Nāropa according to the method transmitted by the masters of the Kam-tshang Bka’-brgyud-pa tradition, reproduced from manuscript material brought from Tibet through the efforts of Bla-ma Nor-bla, Delhi: Karlo, 1985, TBRC • W23641–2289: Text for the nā ro chos drug preliminary practices according to the Karma kaṃ tshang tradition entitled Chos drug bdud rtsi nying khu’i sngon ’gro dngos grub myur stsol, pp. 23–34. Another edition is found in ’Jam mgon Kong sprul Blo gros mtha’ yas, Gdams ngag mdzod, vol. ta (TBRC W20877–0140), pp. 185–91. 176 Ulrich Timme Kragh • Nā ro chos drug manual entitled Zab lam nā ro chos drug gi / ’phrul ’khor zin bris mthong tsam gyis / khong chud don dang ldan pa yi / gsung rgyun go bde rab gsal, pp. 259–84. A khu ching shes rab rgya mtso (1803–875), nā ro chos drug notes based on Tsong kha pa’s Yid ches gsum ldan treatise entitled Yid ches gsum ldan gyi bshad lung zin bris dang / sgrol ma’i rjes gnang gi zin tho, found in A khu ching shes rab rgya mtsho’i gsung ’bum, facsimile of the Lha sa Zhol new printery xylograph, TBRC W21505, vol. 2 (TBRC W21505–2520), pp. 761–779. English trans- lation by Mullin (1997): 43–70. A jo rdzong pa Mi pham yar ’phel dbang po (1632–1704), ’pho ba manual entitled Myur lam ’pho ba’i rnal ’byor dpal ’brug pa’i nyams bzhes ’jag tshugs ma found in Rtsib ri’i par ma compiled by ’Khrul zhig padma chos rgyal, vol. ja, TBRC W20749–1270, pp. 93–111. A tra byang chub bzang po (b. sixteenth century), outline of Snyan brgyud rdo rje tshig rkang entitled Rdo rje’i tshig rkang gi bsdus don gab pa mngon byung, edition by Torricelli (1998): 414–22. Western Language Sources Chang, Garma C. C. 1961. 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The Six Yogas of Naropa: Tsong kha pa’s commentary entitled A Book of Three Inspirations: A Treatise on the Stages of Training in the Profound Path of Naro’s Six Dharmas commonly referred to as The Three Inspirations, reprinted 2005 (its 1996 title was Tsong kha pa’s Six Yogas of Naropa), Ithaca: Snow Lion Publications. Prolegomenon to the Six Doctrines of Nā ro pa 177 —— 1997. Readings on the Six Yogas of Naropa, Ithaca: Snow Lion Publications. Schaeffer, K.R. & L.W.J. van der Kuijp. 2009. An Early Tibetan Survey of Buddhist Literature – The Bstan pa rgyas pa rgyan gyi nyi 'od of Bcom ldan ral gri, Harvard Oriental Series, Cambridge (Massachusetts): The Department of Sanskrit and Indian Studies, Harvard University. Shen Weirong 沈衛榮. 2005. Studies on Chinese Texts of the Yogic Practices of Tibetan Tantric Buddhism found in Khara Khoto of Tangut Xia (I): Quintessential Instruction on the Illusory Body of Dream. Cahiers d’Extrême- Asie 15: 187-230. Torricelli, F. 1996a. 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