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| | [[Troma]] ([[Khros ma]]), a [[gcod practice]] focused on [[Khrodakālī]]. | | [[Troma]] ([[Khros ma]]), a [[gcod practice]] focused on [[Khrodakālī]]. |
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| − | I have not seen any specific references to [[Khros ma in Nyang ral’s]] {{Wiki|biographies}}. He does receive an unspecified [[gcod practice]] from one [[Lama]] [[Dzongpa]] of [[Tsang]], and the [[Blue Annals]] (914) record [[Padampa]] as stating that this [[lama]] “belongs to the type of {{Wiki|individuals}} of spontaneous [[development]],” so he appears to have been impressed with his [[attainment]]. [[Nyingmapas]] count a [[Nyang ral Khros ma]] as especially prestigious, but these days I am growing increasingly skeptical of such claims, at least in the [[Bka’ ma transmissions]] of his [[gter ma]], so to speak.
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| − | What gives me pause is the revitalization of “[[Nyang ral’s]]” [[transmissions]] that occurred through the [[activity]] of [[Terdak Lingpa]] in the seventeenth century.
| + | {{LTSW|Dudjom Troma Nagmo}}[[Dudjom Troma Nagmo]] |
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| − | He received [[Guru]] [[Chöwang’s Bka’ brgyad]] from his father, but it seems that [[Nyang ral’s Bka’ brgyad]] may have [[died]] out already. Following some [[dreams]] and [[visions]] of [[Nyang ral]] himself, [[Terdak Lingpa]] recovered a number of [[Nyang ral yang gter]], which I believe to comprise the only [[Nyang ral Bka’ brgyad]] cycles that are still (very rarely) transmitted today.
| + | [[zab gter mkha' 'gro khros ma'i chos sde yongs rdzogs kyi glegs bam rin po che'i bzhugs byang nor bu be d'urya'i do shal ces bya ba bzhugs so]]. |
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| − | Likewise for [[Guru Drakpo]] and [[Sangwe Khandro]], two other famous cycles attributed to [[Nyang ral]] but that appear to have originated more recently at [[Mindroling]].
| + | [[Dudjom Lingpa's]] revealed treasures of the practices and teachings of the [[chod cycle]] of [[Troma Nagmo]], the [[Extremely Wrathful Black Mother]]. [[Root Terma]] texts and sections have been arranged, clarified and edited by His Holiness [[Dudjom Rinpoche]] |
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| − | So there is a major issue here in that the [[oral transmissions]] of [[Nyang ral’s gter ma]] [[died]] out, and new [[yang gter]] were introduced in their place by [[Terdak Lingpa]].
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| − | While there were undoubtedly some historical connections between [[Nyang ral]] and [[Padampa’s lineages]] (meaning some even appear in both {{Wiki|biographies}}, which is rare!), it may be unlikely that a [[Khros ma lineage]] extends back to him.
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| − | In contrast, [[Nyang ral’s]] {{Wiki|biographies}} detail specific [[lineages]] of [[Zhi byed]] or Pacification ([[Dri ma med pa]] lists three:
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| − | So, [[Skam/Kaṃ, Rma, whereas [[Gsal ba’i me long]] only describes the last of them), all of which are corroborated in the [[Blue Annals]], as are the [[teachers]] from whom [[Nyang ral]] received them.
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| − | His {{Wiki|biographies}} are also [[silent]] on [[Bon]], and all of his [[treasure texts]] are listed as [[Chos]] in [[nature]]. One question I have, however, is how we should categorize his various [[ritual]] texts and materials.
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| − | Some of these [[rites]] were [[Nyang ral’s]] bread and butter before he started finding [[gter]], but are thread-crosses ([[mdos]]), for example, “[[Buddhist]]” in origin? [[Indic]]? Or are they adaptations from [[Bon]]?
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| − | I remain intrigued by this question of where to draw the line between what is “[[Buddhist]]” and what is [[Bon]] (or perhaps just other/undefined?). Have yet to read Jake Dalton’s recent publication, but I [[wonder]] whether he addresses this issue.
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| | {{R}} | | {{R}} |
| | http://blogs.orient.ox.ac.uk/kila/2011/09/19/the-wonderful-orgyan-ling-manuscript-kanjur/ | | http://blogs.orient.ox.ac.uk/kila/2011/09/19/the-wonderful-orgyan-ling-manuscript-kanjur/ |
| | + | [[Category:Troma Nagmo]] |
Troma Nagmo (Dudjom Troma)
The dynamic figure of Troma Nagmo (khros ma nag mo), the ‘Wrathful Black Mother’ (Skt.Krishna Kali, Krishna Krodhini), dominates the centre of this gold-on-black composition.
She is extremely fierce, youthful and nubile like a sixteen-year-old, and black in colour like the darkness at the end of time.
With her right leg drawn up and her left leg bent in ‘bow-and-arrow’ posture, she dances upon the golden sun-disc of her lotus seat, with her left foot pressing down upon the breasts of a naked female demon that has been thrown down onto her back.
This fierce demon reveals her sharp teeth and vagina, and her breasts are the ‘seat of desire’, thus her corpse represents the concept of the self-cherishing attitude that is sacrificed through the practice of the chod ritual.
Source
http://www.tibetanart.com/
(Tib. Troma Nagmo) can be accompanied by four dakinis, so that together, they are the Wisdoms of the Five Buddha families.
Troma (Khros ma), a gcod practice focused on Khrodakālī.
Dudjom Troma Nagmo
zab gter mkha' 'gro khros ma'i chos sde yongs rdzogs kyi glegs bam rin po che'i bzhugs byang nor bu be d'urya'i do shal ces bya ba bzhugs so.
Dudjom Lingpa's revealed treasures of the practices and teachings of the chod cycle of Troma Nagmo, the Extremely Wrathful Black Mother. Root Terma texts and sections have been arranged, clarified and edited by His Holiness Dudjom Rinpoche
Source
http://blogs.orient.ox.ac.uk/kila/2011/09/19/the-wonderful-orgyan-ling-manuscript-kanjur/
