The Tanjur Text of the A jhdsamyak pramana-nama-dakinyupadesa by Fabrizio Torricelli

The Tanjur Text of the A jhdsamyak pramana-nama-dakinyupadesa by Fabrizio Torricelli

The English phrase * Six Yogas of Naropa ’ is a free translation of the Tibetan ‘ Nd-ro’i chos drug ’, as it refers to six principles or teachings (Skt. dharma; Tib. chos), the transmission of which stems in Tibet from Mar-pa Chos-kyi-blo-gros (1012-1097), a disciple of the Indian Nadapada (Na-ro-pa, or Na-ro-pa, 956-1040^h» the great adept (mahasiddha; grub-thob chen-po) in Tantrism.

Most of the knowledge and experience of the Vajrayana Indian masters of centuries of highest yoga tantra (anuttarayogatantra; rnal-’byor-bla-med-kyi rgyud) is summarized in these six principles which are aimed to control the vital breath and the psychic energies: hence their importance, even for those who are not ‘ practitioners ’.

Generally speaking, as stated by H.H. the Dalai Lama in a public teaching^), in the completion stage (sampannakrama; rdzogs-rim) of the anuttarayogatantra, it is indispensable to rely on methods by which one could draw the energy winds (vayu; rlung) from the left channel (laland; brkyang-ma) and the right channel {rasana; ro-ma) of the subtle body in the central one (avadhuti; rtsa dbu-ma). If we allow for that, it is possible to categorize the whole practice in two classes. On the one hand, it is a matter of conveying the vayu-s into avadhuti. On the other hand, the yogi engaged in it is required to perform other exercises supporting this entry of the vdyu-s into avadhuti. All the schools of Tibetan Buddhism consider the Na-ro'i chos drug a unique practice with distinct technical focuses, namely ) According to Turrel Wylie (1982) the Fire-Male-Dragon year of Naropa’s birth should be 956 instead of 1016, and the Iron-Male-Dragon year of his death should be 1040 and not 1100, as proposed by Herbert Guenther (1963: vm-ix).

) Dharamsala, 23rd March 1990.

(1) the so-called mystic heat (candalr, gtum-mo), (2) the illusory body (mdydkaya; sgyu-lus), (3) the dream (svapna; rmi-lam), (4) the radiant light (prabhasvara; ’od-gsal), (5) the intermediate state between life and death (antarabhdva-, bar-do), and (6) the transference of the noetic power (samkrdnti-, ’pho-ba), an extreme device of which is known as the entering corpses {parakayapravesa', grong-’ jug). It should be kept in mind that the essential instructions of these six teachings can be found in tantras such as the Hevajra and the Guhyasamaja. In particular, the practice of mystic heat, which is traditionally known as the foundation stone of the path, is mainly based on the Hevajratanlra, whereas in the Guhyasamdjatantra special emphasis is placed on the illusory body and the radiant light^). Moreover, the dream yoga and the techniques associated with the intermediate state can be viewed as parts of the practice of the illusory body^X

The most ancient literary witness of this sixfold set of methods is a short text by Tilopa (928-1009^)), the Bengali master of Naropa. In fact, his ) So, for example, it is explained by Mar-pa, and cited by Tsong-kha-pa in his Zab-lam Nd-ro’i chos drug-gi sgo-nas ’khrid-pa’i rim-pa yid-ches gsum-ldan, vol. ta of the Tashilunpo blockprint edition of Tsong-kha-pa’s gSung-’bum: [441.6] bla-ma Mar-pa’i zhal-nas / sgo-srungs Nd~ro pan-chen-la // rgyud zab-mo dGyes-pa-rdo-rje thos // bsre-’pho mtshamssbyor-gyi gdams-ngag thob // khyad-par gtum-mo las-rgya zhus // snyan-brgyud-kyi gnad-la ngo-sprod [442] byas // zhes spyir bsre-’pho snyan-brgyud-kyi ngo-sprod dang / khyad-par-du Kye-rdor-nas ’byung-ba’i nang gtum-mo-la brten-nas dga’-bzhi skyed-tshut dang / phyi las-kyi phyag-rgya brten-nas dga’-bzhi skyed-tshul zhus-par gsungs-pas / gtso-bor Kye-rdor-la brten-par-la gtum-mo dang las-rgya gnyis-so // yang Mar-pa’i zhal-nas / nub Dula-kse~tra'i grong-khyer-du // dpal Ye-shessnying-po’i zhabs-la gtugs // pha-rgyud gSang-ba-’dus-pa mnyan // sgyu-lus 'od-gsal-gyi gdams-ngag thob // lam-rim~pa Inga-yi don-la bslabs / zhes gsungs-la / dpal Na-ro-pa-la rgyud khyad-par~du ’phags-pa bzhi-la brten-pa’i gdams-pa khyad~par-du ’phags-pa bzhi gsan-pa’i gcig / dpal gSang^ba-’dus-parla brten-pa’i rim-pa Inga’i gdams-ngag yin-pas / Ye~shes~snying-po dang Na-ro-pa gnyis-ka-la rim-pa Inga gsan-pa’i sgyu-lus dang / 'od-gsal-gyi gdams-pa ’dus-pa-la gtso-cher brten-pa yin-no.

4) Cf. Tsong-kha-pa, op. cit.i [442.5] rmi-lam dang bar-do ni sgyu-lus-kyi yan-lag re yin.

) If we rely upon the thesis of Wylie, even the dates of Tilopa’s life should be anticipated of a sixty-year cycle, from 988-1069 (Guenther 1963: vni) Saddharmopadesa (Tohoku., no. 2330) can be considered as the first attempt to arrange in a system the yoga techniques he received from the masters of four different lineages of transmission^) (bka’-babs bzhi).

In the Tantric section (rGyud-’grel) of the sDe-dge and Co-ne editions of the bsTan-’gyur, Tilopa’s Saddharmopadesa is followed by another text belonging to the corpus of the Nd-ro’i chos drug literature: T ohoku, no. 2331. Missing in the sNar-thang and Beijing bsTan-’gyur, its Tibetan title is bKa’ yang-dag-pa’i is had-ma shes~bya~ba mkha'-’gro-ma’i man~ngag:

D sDe-dge edition^) vol. zhi, fols. 271a.3-273a.3

C Co-ne edition^) vol. zhi, fols. 271a.2-273a.3.

As to the Sanskrit title, the Tohoku Catalogue’s reconstruction, Ajndsamyakpramdna-ndma-ddkinyupadesa, is to be preferred instead of the less correct Ahapramanasamyag * given in the Tibetan sources^). The text does not deal with all the six practices, but it is focussed on techniques associated with the training of the illusion-like body (mayopamakdya-, sgyu-ma Ita-bui lus) in order to support the two, mystic heat and radiant light. In this perpective, instructions on the illusory body, the transference, the entering corpses, the dream, and the intermediate state are given. An outline based on the explicit subdivisions, with the line numbers in brackets, is provided to help the reader understand the context: rim-gyis-pa dang gcig-car-ba: some general preliminaries

back to 928-1009.

) For a discussion of the identification of those masters see Torricelli 1993.

) Original blockprints of the Derge bsTan-’gyur kept in the IsMEO Library. ) Microfiche reproduction of the Cone bsTan-’gyur kept in the Library of Congress, Washington (Institute for Advanced Studies of World Religions): LMpj 020,181 10/11, vol. 180 (z'i), fols. 269b-299a.

) It is noteworthy that there is a work with the same title and associated with Tilopa in the second part of the first section of volume V, pp. 69-89, of the gDams-ngag-mdzod compiled by ’Jam-mgon Kong-sprul Blo-gros-mtha’-yas (1813-1899). Nevertheless, the two texts, apart from few verses, are different.

concerning with the differentiation between gradual and instantaneous path (1-24)

gtum-mo ‘od-gsal sbyangs-pa-la sgyu-ma Ita-bu'i lus bsgom-pa: attending to the illusion-like body in the purification of the inner heat and the radiant light (25-222) mngon-par rtogs-pa’i rim-pa: the stage of the clear realization (31-36)

2.2 rang-nyid lhag-par gnas-pa: the utmost dwelling in oneself (37-213)
2.2.1
2.2.1.1
2.2.1.1.1 'pho-ba: the transference (40-83)
the transference as a trainee (40-76)
bskyed-pa’i rim-pa’i tshul: the transference in a developing stage attitude (43-55)
2.2.1.1.2 sgyu-ma dngos-kyi ’pho-ba: the transference into the actual illusion (56-67)
2.2.1.1.3 'od-gsal-ba-yi ’pho-ba: the transference into the radiant light (68-76)
2.2.1.2 ma-bslabs-par ’pho-ba: the transference as no longer a trainee (77-83)
2.2.2
2.2.3
2.2.3.1
2.2.3.2
2.2.3.3
2.2.3.4
2.2.3.5
2.2.4 grong-du “jug-pa: entering corpses (84-93)
rmi-lam: the dream (94-194)
dran-pa: the mindfulness (98-104)
sgyu-mar shes-pa: the cognition of the illusion (105-155) sbyangs-pa: purifying (156-178)
goms-pa: practising (179-183)
gong-du 'pho-ba: the transference upwards (184-194) bar-do: the intermediate state (195-222)


Even if it has no author recognized in the Tohoku Catalogue, the Ajndsamyakpramdna-ndma-dakinyupadesa can be ascribed to Naropa, or at least to the first tradition stemming from him. In fact, most of it corresponds to some passages from those Naropa’s teachings collected under the title Grub-chen N d-ro-pa’i gdams-ngag chos drug skor-gyi bka'-dpe tshigs-su bcad-pa, pp. 95-106 of vol. V of Kong-sprul’s gDams-ngag-mdzod (K). The fifteen short texts (.bka'-dpe) collected under that title can be grouped into eight sections: I - without heading; II - gTum-mo’i bka’-dpe-, III - rMi-lam bka’-dpe-, IV.1, IV.2 - 'Od-gsal-gyi bka'-dpe-, V.l, V.2, V.3 - Bar-do’i bka’-dpe-, VI - Grong-'jug-gi bka'-dpe-, VII.1, VII.2, VII.3 - 'Pho-ba’i bka’-dpe-, VIII.1, VIII.2, VIII.3 - gDams-ngag-gnad-kyi bka’-dpe. In particular, the two texts, Toh. 2331 and K, match as follows:
 

outline verse D C section page
1-2.2.2 1-93 271a.3-272a.l 271a.2-272a.l I 95.2-96.6
2.2.3 94-194 272a.1-272b.7 272a.l-272b.7 III 98.1-99.7
2.2.4 195-222 272b.7-273a.3 272b.7-273a.3 V.l 100.7-102.4
Tohoku no. 2331
K

At the end of K, p. 106.3, Kong-sprul writes: ces nd-ro-pa'i bka’-dpe-rnams rdzogs-so, ‘ so the[se] texts by Naropa are completed ’. The relevant sections of K are given in the " Appendix ” in order to supply this edition of the Ajnasamyakpramdna-ndma-ddkinyupadesa with a concordance between the two traditions.
With regard to my attempt at translation, I would like to thank Mr. Tsepak Rigzin and Mr. Sangye Tandar Naga of the Library of Tibetan Works and Archives, Dharamsala, H.P., India, for their precious help and suggestions in interpreting some puzzling passages of the text.

TEXT

Pagination of D Pagination of C Concordance Toh. 2331 : K

rgya gar skad du I a ha pra ma na sa myagna ma(10) da ki nyu pa de sha I bod skad du I bka’ yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag I
I dpal rdo rje ’chang chen po la phyag ’tshallo I
 
gang zag blo yi khyad par gyis I 1 -
rim gyis pa dang cig car ba I 2 I, 1
rim gyis pa yi sman chen ’di I 3 I, 2
cig car ba yi dug chen yin I 4 1 3
cig car ba yi sman chen ’di I 5 I, 4
rim gyis pa yi dug tu ’gyur I 6 I, 5
des na sbyangs pa’i ’phro can la I 7 I, 6
cig car ba ni bstan par bya I 8 I, 7
sems can dang po’i las^H) can la I 9 I, 8
rim gyis pa ’di bstan par bya I 10 I, 9
dang po nyon mongs gdul ba ni I 11 1,10
khams kyi rab tu dbye ba bya I 12 I,ll
phung po zhig grol bsgom par bya I 13 1,12
bla mas bstan pa’i lam gyi ni I 14 -
slob ma yongs su smin bya zhing I 15 -
bskyed rim gzhung las shes par bya I 16 1,13
ngag(12) dben pa dang dung sgom pa I 17 1,14
bla ma’i zhal las shes par bya I 18 1,15
sems la dmigs pa’i man ngag ni I 19 -
bde ba chen po’i man ngag go I 20 -
byang chub sems kyi man ngag ni I 21 -
bla ma’i zhal tas shes par bya I 22 -

- sa myag' D: sam myag' C
- las D: lus C
12 ) - ngag C : dag D
 
| phyag rgya chen po’i man ngag ni | I man ngag tshig bsdus dag las shes | 23
24 1,16
1,17
2 I gtum mo ’od gsal sbyangs pa la | 25
| sgyu ma lta bu’i lus bsgom pa | 26 1,18
| slob pa dang ni mi slob gnyis | 27 1,19
I slob pa la yang gnyis yin te | 28 1,20
I mngon par rtogs pa’i rim pa dang | 29 1,21
I rang nyid lhag par gnas pa’o | 30 1,22
2.1 I mngon par rtogs pa’i rim pa la | 31 1,23
I gsang ba’i dbang gi dus dag tu | 32 1,24
| me long dri ma med pa [ 271b ] la | 33 1,25
I rdo rje sems dpa’ legs bris 271b te | 34 1,26
| de yi gzugs brnyan snang dang mtshungs | 35 1,27
I zhes bya ba nas sgyu ma’i dpe bcu gnyis kyi sgo nas rtogs par bya’o | 36 1,28
2.2 I rang nyid lhag par gnas pa la | 37 1,29
I ’pho dang grong du ’jug pa dang | 38 1,30
| rmi lam bar do mam pa bzhi | 39 1,31
2.2.1.1 I gong du ’pho ba rnam gsum ste | 40 1,41
| bskyed pa’i rim pa’i tshul dang ni | 41 1,42
I sgyu ma dngos dang ’od gsal lo | 42 1,43
2.2.1.1.1 I bskyed pa’i rim pa’i tshul la^^ ni | 43 1,44
| ksum la sogs pa’i yi ge yis | 44 1,45
| bu ga dag kyang dgag bya ste | 45 1,46
I rang gi sems ni lha yi sku | 46 1,47
| ’ja’ tshon lta bur bsgom pa’o | 47 1,48
| yang na hum la bsdu bya ste | 48 1,49
I tshangs pa’i bu ga dag tu gdon | 49 1,50
I ’og min gnas su yang dang yang | 50 1,51
| rgyun mi chad par gnas par bya | 51 1,52
| de ltar sgom pa brtan gyur nas | 52 1,53
I dus dang rtags mams shes bya ste | 53 1,54
I ’pho khar shes pa gnas su bskyal | 54 1,55
13) - la D : om. C

 
| de ltar byas pas 'pho bar ’gyur I 55 1,56
2.2.1.1.2 | sgyu ma dngos'^) kyi 'pho ba ni I 56 1,57
| ’og nas ’byung ba’i rmi lam la I 57 1,58
I goms par bya ste sum cu ni I 58 1,59
| rtsa gsum gnas su ’pho bya'ste I 59 1,60
| de ru sngar ni gang bsgoms pa’i I 60 1,61
| goms pa khrid de bsgoms gyur na I 61 1,62
| bde ba skye ba’i gnas yin pas I 62 1,63
| mi rtog ye shes thob nas ni I 63 1,64
| tshe ’di nyid la sangs rgyas nyid I 64 1,65
I thob ’gyur ’di la the tshom med I 65 1,66
| sngags pa’i ’gro sa mchog yin te I 66 1,67
| mtshan nyid pa ni ltung bar ’gyur I 67 1,68
2.2.1.1.3 | ’od gsal ba yi ’pho ba ni I 68 1,69
| ’chi ba’i dus ni shes bya ste I 69 1,70
| mi rtog pa la sems gnas nas I 70 1,71
| lus kyi rt^^^l ba dag gis ni I 71 1,72
| ’od gsal bar ni gzhug bya ste I 72 1,73
| bar dor mya ngan ’da’ ba yin I 73 1,74
| bslabs nas ’pho ba de rnams yin I 74 1,75
| ’od gsal ba la sems gnas na I 75 1,76
| slob bzhin pa yi rnal ’byor che I 76 -
2.2.1.2 I ma bslabs par yang ’pho ba yod I 77 1,77
I zung ’jug ting ’dzin la gnas na I 78 -
I slar zhing gang la’ang mi slob bo I 79 -
I gdams pa gser ’gyur rtsi ’di yis I 80 -
I ’chi tshe gang la phog gyur pa I 81 -
I dngos de mya ngan ’das gser ’gyur I 82 -
I de phyir bla ma thabs la mkhas I 83 -
2.2.2 I de la grong du ’jug pa ni I 84 1,32
I mdun du dmigs pa gsal byas la I 85 1,33
I dbugs dang sems ni ma yengs par I 86 1,34
I gtad nas yun du goms [ 272a ] gyur na I 87 1,35
14 ) - dngos C : dangs D

 
| des ni shes Jus bya ba dang | 88 -
| dmigs [[272a U pa je gsal je gsal ’gyur | 89 136
| de la yun du goms byas nas | 90 137
| bsod nams can gyi lus blangs te | 91 139
| rang gi phung po dor byas nas | 92 138
| sems can don ni ma lus bya’o | 93 140
2.2.3 | rmi lam la yang mam Inga ste | 94 1, 1
| dran dang sgyu mar shes pa dang | 95 11,2
| sbyangs dang goms pa khrid pa dang | 96 1, 3
| gong du ’pho bar shes par bya I 97 H 4
2.2.3.1 | dran pa shes bya sgom pa ni I 98 1. 5
| gnyid ma log pa’i dus su yang I 99 1, 6
| ’dun pa dag ni sngon btang ste | 100 Il 7
| log ka ma yi shes pa ni | 101 II, 8
| dran pas yang dang yang bsgug la | 102 H9
| bsgugs pas log pa lan re bzhin | 103 1,10
I rab ’bring sad dus ’byung bar ’gyur | 104 11,11
2.2.3.2 | de ltar dran pa brtan gyur nas | 105 11,12
| sgyu ma dag tu shes bya ste | 106 m3
| ma log pa yi dus su yang | 107 H,14
| snang srid sgyu mar shes bya ste | 108 ms
| sgyu ma dngos ni rmi lam yin | 109 me
| ’di nyid sgyu mar ma shes pas | 110 ni7
| bar do sgyu mar ma shes na | 111 11,18
| bar do’i srid pa mi khegs pas | 112 ni9
| skye ba yang nas yang blangs te | 113 H,20
| khams gsum ’khor bar ’khyams pa yin | 114 11,21
| de ltar rmi lam dngos dag la | 115 H,22
| blo ni ’jug tu ma btub na | 116 11,23
| sngon du ’gro ba dag bya ste | 117 11,24
| ma log pa yi dus su yang | 118 -
| snang srid sgyu mar shes bya ste | 119 -
| bskyed pa’i rim pa’i rtags dag dang | 120 11,25
| ’du ’dzi shin tu nyung ba dang | 121 11,26

 
sngar gyi goms p;^;s khrid pa dang | 122 11,22
| mos(H’) pa shin tu drag pa dang | 123 11,28
| ’gugs pa’i dus dag shes pa’o | 124 II129
| gnyid ma log pa’i dus su yang | 125 II133
| dran pas de nyid sgyu ma ru | II,31
| shes bya bsam pa sngon btang la | 127 II,32
| nan tan du ni bsgom^) par bya | 128 n»33
| de ltar du ni goms pa dang | 129 II,34
| phan tshun dag tu byin pa dang | 130 II,35
| ngal dub dag ni ’ong ba dang | 131 fl,33
I ’grangs^) ltogs dag ni 'ong ba dang | 1312 fl,33
| cho ’phrul dag ni ston pa dang | 133 II,38
| de la sogs pa’i mtshan ma mams | II,39
| gnyid log pa yi dus su yang | 135 II,40
I goms par byas pa’i bag chags kyis | 136 II,41
| log ka ma yi dus su yang | 137 II,42
I mtshan ma’i dran pa de nyid la | 138 II,43
| bag mi tsha^B) bar spyad par bya | 139 1,^4
| des na sgyu ma’i bsre ba ’grub | 140 -
| de ltar sgyu mar yang dang yang | 141 II,45
| nyin mtshan rtag tu bsams nas su | 142 II,46
| sgyu mar shes pa’i mtshan ma ni | 143 II,47
| ya mi nga [ 2712b ] dang bag mi tsha | 144 II,48
| dam dum kam kem ’byung bar ’gyur | 145 11,49
| [[272b U de ltar goms pa brtan par bya | 146 II,50
| de ltar brtan par gyur nas ni | 147 II,51
| ’pho ba dag ni bya bar bshad | 148 II,52
| gnyid ma log(^9) pa’i dus su yang | 149 11,55
| sems ni gang dgar gtang bar bya | 150 II,54
| 'gro sar sems ni btang byas nas | 151 II,55

) - mos C : mas D
) - bsgom D : bsgrom C
17) - 'grangs D : ‘ grongs C
) - tsha D : tshe C
) - log D : logs C
I log ka ma yi dus su yang | I de ring bag chags dran byas te | | de ltar rang gi rig pa yis | | dpyad cing gang ltar bde bar ’pho |
| ’pho ba brtan par gyur pa |
| sgyu ma sbyangs pa’i mtshan nyid kyis | | sngon gyi bsam pa khi^z^d par bya | | die ltar snga ma ji bzhin bsgom | | log kar yang dang yang du sgom | | die ltar rmi lam dus su yang | | dam dum bag re ’byung bar ’gyur | | de nas rmi lam sbyong ba la | | gang yang bzang ngan mi lta ste | | rtags ma byung bar zin pa’ang yod | I rang gi rig pas rtogs bya ba | | ma rtogs pa na ’bad cing brtag | | rtsol ba dag gis bskyed byas la | I shes pa tshar ni gcad par bya | | gong gi bstan pa’i gdams pa ltar | | de ltar yang dang yang byas pas | | mod du zin pa dag kyang yod | | long spyod la sogs rgyud sbyangs pas | | lo yis zin pa dag kyang yod | | ye ma zin pa dag kyang yod | | de ltar yang dang yang goms pas | | rmi lam byin gyis rlob pa yin | | de yis bar do rlobs par ’gyur |
| gong ma’i rmi lam goms pa yis |
| ’chi ba’i^^^O^) shes pa gsal byas te | | ’chi ka’i rtags mams tshang ba dang | | sngar goms pa la sems bzhag ste | | ’od gsal bar ni ’jug par bya |
| ’chi khar gnyid ni log pa ni |
) - bai D : kai C
2.2.4
 
dran pa dag na sngon btang nas | 185 II,88
’od gsal ngang la gnas par bya | 186 -
sa bon skye gnas rim khyab pa | 187 II,89
gzhi dang khang pa nyid dang ni | 188 II,90
las dang sbyor ba rang nus la | 189 II,91
rang gi ngo bo thig ler bcas | 190 II,92
bcu gnyis mtha’ yi tshig gi don | 191 II,93
gang gis rtag tu goms gyur nas | 192 II,94
des ni dngos grub bde ba yi | 193 II,95
rdo rje ’dzin pa rang nyid ’gyur | 194 II,96
snang ba thim dang rtog pa thim | 195 m, 3
rags pa thim dang phra ba thim | 196 m, 4
thim pa’i rjes la goms pa dang | 197 m, 5
rang bzhin gyis ni ’od gsal ’byung | 198 m, 6
de yi rjes la zung ’jug sku | 199 m, 7
slob [ 273a ] pa dang ni mi slob gnyis | 200 III, 9
mi slob pa ru gyur pa 273a na | 201 111,10
’bras bu thob ces bstan pa yin | 202 111,11
sngon byung srid pa’i sha tshugs can | 203 -
las kyi rdzu ’phrul shugs dang ldan | 204 -
bar do de yi mig snga ru | 205 -
thabs dang shes rab mthong ba la | 206 -
bla ma dag tu dmigs byas te | 207 -
gsang ba’i dbang ni dran byas nas | 208 -
mig ser zhe sdang kun spangs te | 209 -
bde ba’am mi rtog pa bsgoms pa’am | 210 -
yang na sngar dus gang bsgoms pa’i | 211 -
sbyangs pa sngon du dran par bya | 212 -
dus su dran par gyur nas ni | 213 -
dang po’i srid pa khegs par ’gyur | 214 -
de nas bdun phrag bdun gyi bar | 215 -
gong ma bzhin du goms byas nas(21) | 216
bzhi bcu rtsa dgu ’das pa dang | 217
’khor ba’i srid pa khegs pa dang | 218
de ltar sgyu mar gnas pa la | 219
’od gsal ba yis sbyang bya ste | 220
’od gsal bar ni ’jug par ’gyur | 221
rtsigs kyi rgya bdun dang beas pa’o | 222

) - nas C : na D

TRANSLATION

In Sanskrit Ajndsarnyakpramdna-ndma-dakinyupadesa. In Tibetan ‘The Ddkini’s Instructions Which Are Called: The Very Model of Thetir] Perfect Pronouncement’. Homage to the Glorious Vajradhara (rDo-rje-chang), the Great One! 1 People [are distinguishable] according to the[ir] particular intellect (bio; buddhi, dh i, mati) [2] [between] those [who need a] gradual [approach] and those [who are fit for an] instantaneous [one]. [3] What is a great medicine in the gradual [approach] [4] is a great poison in the instantaneous [one]. [5] What is a great medicine in the instantaneous [approach] [6] becomes a great poison in the gradual [one], [7] Therefore, for those whose purification is in progress, [8] it is the instantaneous [approach] which is to be shown. [9] For those who are beginners, [10] the gradual [approach] is to be shown^). Firstly, as for the taming of the defilements (nyon-mongs; klesd), [12] the chemico-cosmic elements (khams; dhdtu) are to be fully classified, [13] [and] the disintegration of the aggregates (phung-po; skandha) [leading to] liberation (grol; mukti) is to be attended to (bsgom-pa; bhdvana).

[14] As for the path (lam; marga) shown by the guru (bla-ma), [15] the disciple (slob-ma; sisya) should be fully developed [16] and familiar with the texts [concerning] the developing stage (bskyed-rim; utpattikrama, utpannakrama). [17] The [[[methods]] of] attending to the isolated speech (ngag-dben; vdgviveka) and the energy winds (rlung; vdyu) [18] are to be known from the words of the guru. [19] As for the instruction (man-ngag; upadesd) on the object-support (dmigs-pa; alambana) in thinking (sems; citta), [20] it is the instruction on the great bliss (bde~ba chen-po; mahdsukha). [21] As for the instruction on the enlightened

) In spite of the title and the salutation formula, these first ten verses are the only portion of our bsTan-’gyur text corresponding to the A j n a s amyak pr am a na-n dma-d dkiny up ad e s a in Kong-sprul’s gDams-ngag-mdzod [K, p. 69.2}: rgya gar skad du / a ha pra ma na sam myakna ma da ki ni u pa de sha / bod skad du / bka yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag / dpal rdo r je ’chang chen po la phyag ’tshal lo // gang zag bio yi khyad par gyis // rim gyis pa dang gcig car ba // rim gyis pa yi sman chen di // gcig car ba yi dug tu ’gyur // gcig car ba yi sman chen ’di // rim gyis pa yi dug tu ’gyur // des na sbyangs pa’i ’phro can la // gcig car ba ni bstan par bya. thinking essence {byang-chub-sems; bodhicitta), [22] it is to be known from the words of the guru. [23] As for the instruction on the great seal {phyag-rgya chen-po; mahdmudrd), [24] it is [to be] known from the pithy words [conveying] instructions.

2 [25] While purifying the mystic heat [and] the radiant light, [26] the [ways of] attending to the illusion-like body [27] are two: as a trainee {slob-pa-, saiksa) and no longer a trainee {mi-slob-, asaiksa). [28] Again, the one as a trainee is two[fold]: [29] the stage of the clear realization {mngon-par rtogs~pa‘i rim-, abhisamayakrama), and [30] the utmost dwelling {gnas; sthiti) in oneself.

2.1 [31] In the stage of the clear realization, [32] at the time [you receive] the secret consecration {gsang-ba’i dbang; guhydbhiseka), [33] in a spotless mirror [34] a well-drawn [image of] Vajrasattva {rDo-rje-sems-dpa") [35] is reflected similar to an apparition. [36] All that is to be realized according to the twelve examples of illusion {sgyu-ma'i dpe bcu-gnyis; dvadasa mdyopama).

2.2 [37] As to the utmost dwelling in oneself, [38] transference, entering corpses, [39] dream, [and] intermediate state: they are four.

2.2.1.1 [40] The upward transferences are three: [41] the way of the developing stage, [42] [the transference into] the actual illusion, and [into] the radiant light.

2.2.1.1.1 [43] As for the way of the developing stage, [44] by means of the syllable {yi-ge; aksara) KSUM, and so forth, [45] the orifices are to be blocked. Then, [46] your own thinking activity {rang-gi sems; svacitta), [one with] the body of the deity {lha; deva), [47] is attended to as [if it were made from the same stuff as] a rainbow, [48] or else, you have to dissolve [it] into the [[[Wikipedia:syllable|syllable]]] HUM, [49] you will go out through the orifice of Brahma {tshangs-pa'i bu-ga; brahmarandra) [50] again and again to the abode Beneath-None {’Og-min; Akanistha): [51] you continually have to dwell [there]. [52] Once become firm in attending in that way, [53] the [right] time and the signs are to be known. Then, [54] at the moment of transference, you will send your noetic power {shes-pa) to that abode. [55] Having done so, there will be the transference.

2.2.1.1.2 [56] As for the transference into the actual illusion, [57] while dreaming in the lower [[[realm]]], [58] you have to practise. Then, on to the [[[Heaven]] of the] Thirty-[59]-three [[[Deities]]] (Sum-cu-rtsa-gsum; T rayastrimsa): to that abode you shall go. Then, [60] [just] there, whichever be your previous attending [61] practice, if you attend to it, [62] [there] is the source of bliss (bde-ba; sukha). Therefore, [63] you do attain the non-discoursive knowledge (mi-rtog-ye-shes; avikalpa jn ana). Thanks to that, [64] [you will reach] buddhahood (sangs~rgyas~nyid; buddhata) in this very life. [65] This attainment is beyond doubt. [66] It is the best land for the "practitioner" (sngags-pa; mantrin) to tread upon it, but [67] it causes the "philosopher" (mtshan-nyid-pd) to fall into sin.

2.2.1.1.3 [68] As for the transference into the radiant light, [69] it is the moment of death which is to be known. Then, [70] once the thinking activity rests in the non-discoursive (mi-rtog-pa; avikalpa), [71] by means of the efforts of the body, [72] you are to enter into the radiant light, and [73] you will attain nirvana (mya-ngan-'da'-ba) in the intermediate state. [74] According to what [your] training has been, these are the [three] transferences. [75] When the thinking activity dwells in the radiant light, [76] [there is] the great yoga (rnal-'byor) as a trainee.

2.2.1.2 [77] There is the transference beyond training as well. [78] [In fact,] when you dwell in the meditative absorption (zung-'jug-ting-'dzin; yuganaddhasamddhi), [79] there is no longer anything to be trained for. [80] By means of this instruction [which is like an] elixir (gser-gyur-rtsi\ rasa), [81] at the moment you are touched by death, [82] that mode of existence is transformed into the gold of nirvana. [83] For that reason, [only] a guru is one who is skillful in the methods (thabs; updya).

2.2.2 [84] Out of these [[[methods]]], as for the entering corpses, [85] when the object-support has become clear in front of yourself, [86] the breathing and the thinking activity remain undisturbed. Then, [87] once fixed [your mind], if you practise for sometime, [88] by means of that, the so-called mental body (shes-lus; manokdya) and [89] the object-support become clearer and clearer. [90] Having continuously practised that, [91] you take the body of a meritorious person. Then, [92] once cast your aggregates out, [93] you surely operate for the benefit of all the sentient beings.

2.2.3 [94] As for the dream, it is five[fold]. [95] Mindfulness (dran-pa; smrti), the cognition of illusion (sgyu.-mar shes-pa-, maydjndna), [96] purifying (sbyangs-ptr, sodhana), practising, and [97] the transference upwards: [all these] are to be known.

2.2.3.1 [98] As for attending to the so-called mindfulness, [99] even when sleep has not yet arrived, but [100] the desire [of it] begins to appear, [101] there is the cognition you are on the brink [of sleep]. [102] By means of the mindfulness you summon that [[[cognition]]] again and again. [103] Having summoned it, it will occur once in sleep. [104] But for the advanced and the intermediate ones, [this will occur even] in the awakenings.

2.2.3.2 [105] Once the mindfulness has become firm in that way, [106] you have to realize this as illusory. [107] Even when you are not in a state of sleep, [[[108]]] you have to know the phenomenal existence as illusion, because [109] the actual illusion is [just like a] dream. [110] Without knowing it as illusory, [111] if you do not know [the experiences of] the intermediate state as illusory, [112] the experiences of the intermediate state would not be ceased. Because of that, [113] [new] births take place again and again, and [114] you wander in the samsdra (’khor-ba) of the three worlds (khams gsum\ tridhdtu). [115] In that way, as to the actual dream, [116] if your intellect is not [yet] fit to penetrate [it], [117] first you should perform the preliminaries. Then, [118] even when you are not in a state of sleep, [119] what is the phenomenal existence is to be known as illusion. Then, [120] the [[[knowledge]] of the] signs characteristic of the developing stage, [121] an extreme lessening [of any form of] confusion, [122] the trasmissions [gained] out of previous practices, [123] a devotion extremely strong, and [124] the moment of summoning: [all] these are [to be] known. [125] Even when you are not in a state of sleep, [126] by means of the mindfulness, the illusion of that very condition [127] is to be known: these pre-projected thoughts [128] are to be attended to earnestly. [129] The practice in this way, [130] the complementing here and there, [131] the coming of weariness, [132] the coming of satiety and hunger, and [133] the performing of miracles: [134] [such] characteristics and others, [135] even in sleep [136] are being practised. Out of [your propensity for those] past experiences (bag-chags; v asana), [137] on the brink of sleep, [138] as to that very mindfulness of the characteristics, [139] you are to practise [it] without hesitation. [140] Therefore, you attain the mixing [of those characteristics] with the [[[experience]] of the] illusion. [141] In this way, as to the illusion, again and again, [142] day and night, continually having thought, [143] here are the signs of the cognition of the illusion: [144] no anguish, no fear, [145] you will be closing and opening your eyes and mouth in wonder. [146] You are to perform a firm practice like that. [147] Once you have performed in this way, [148] it is explained that the transferences should be practised.

[149] When you are not in a state of sleep, [150] the thinking activity is to be released wherever it may go. [151] Once released the thinking activity wherever it goes, [152] on the brink of sleep, [153] you practise the mindfulness of the past experiences of the the day. Then, [154] in that way, by means of your own intrinsic awareness (rig-pa; vid yd), [155] you will investigate, and anyhow, you will transfer into bliss.

2.2.3.3 [156] If the transference has become firm, [157] by means of the very characteristics of the purification of the illusion, [158] you are to control your own previous thoughts. [159] You attend as before: [160] you attend again and again on the brink of sleep. [161] So, when you are dreaming, [162] various anguishes will arise. [163] Then, as to the purification of the dream, [164] even if you see neither good nor bad [[[signs]]], and [165] no signs arise any longer, they are there. [166] By means of your own intrinsic awareness, you have to realize [it]. [167] If you do not realize, you must be assiduous and examine. [168] By means of efforts, having developed [the meditative object], [169] you are to put an end to the cognition. [170] Like the instructions previously shown, [171] having done again and again in that way, [172] immediately [the good and bad signs] will be consumed. [173] Thanks to the [[[experience]] of the] sambhogakaya (longsspyod) and so on, the mental continuum (rgyud; samtdna) is purified. [174] There are those who have completely consumed [them] in a year, [175] [but] there are even those who have consumed nothing. [176] Having practised again and again in that way, [177] the

[ 18] dream will be blessed. [178] Thanks to that, the intermediate state will be blessed.

2.2.3.4 [179] By means of the above practices in the dream state, [180] you [can] make clear your cognition of death. So, [181] the signs of the moment of death are complete, and [182] you bear in mind the former practice. Then, [183] you are to be dissolved up into the radiant light.

2.2.3.5 [184] As for sleeping at death, [185] if the mindfulness is clear, once done as before, [186] you are to dwell within the state of radiant light. [187] The penetration of the process of rebirth [according to] the seed-syllables (sa~bon; bija), [188] the place and the house, [189] the activity and the connections to the best you are able, [190] your own intrinsic nature (rang-gi ngo-bo; svabhdva) along with the drops (thig-le; bindu) [191] until the final fraction of the twelfth meaning of the word. [192] Those who practise continually, [193] thanks to the blissful attainments (dngos-grub; siddhi), [194] will be identified with Vajradhara (rDo-r je-dzin-pa).

2.2.4 [195] The appearance (snang-ba; abhasa) is dissolved, and the constructive mental activity (rtog-pa; kalpand) is dissolved, [196] the coarse is dissolved, and the subtle is dissolved. [197] After [that] dissolution you will practise, and [198] the radiant light will appear spontaneously. [199] After that: the body of the meditative absorption (zung-’jug-sku; yuganaddhakaya). [200] The trainee and the one who is no longer a trainee: they are two. [201] If you are no longer a trainee, [202] you will attain the goal (’bras-bu; phala), so has it been explained. [203] Having the shape of the previous corporeal life, [204] having miracolous powers, thanks to the intrinsic energy of your actions (las; karma), [205] at the very initial vision of the intermediate state, [206] as to the perception of [both] method and discriminating appreciation (thabs dang shes-rab; prdjnopdya), [207] having made as object-support your guru and others, [208] thanks to the secret consecration [received earlier], you practise the mindfulness. Then, [209] envy, anger: all will be forsaken. [210] The attending to the bliss or to the absence of interpretative concepts (mi-rtog-pa; akalpand), or [211] else, whichever attending [practice] you have undertaken before, [212] it should be recollected in the previous purification. [213] Once practised [such] mindfulness at that moment, [214] you would obstruct the former rebirth. [215] Then, for seven weeks [216] you will be practising as before. [217] The forty-nine [days] will be over, and [218] you will obstruct the passage into the cycle of existence. Then, [219] in that way, as to dwelling in the illusion, [220] by means of the radiant light [practices] you will have to purify [yourself]. Eventually, [221] you will enter into the [actual] radiant light. [222] This is [to be] practised within the precint of seven walls.

APPENDIX

Text of K
I 95.2 } Pagination
figure : figure Concordance K : Toh. 2331


(Section I)
{ 95.2 } grub chen na ro pa’i gdams ngag chos drug skor gyi bka’ dpe tshigs su bead bzhugs so || dpal rdo rje sems dpa’ la phyag ’tshal lo |
 
I rim gyis pa dang geig car ba | 1 2
I rim gyis pa yi sman chen ’di | 2 3
I geig car ba yi dug chen yin | 3 4
| geig car ba yi sman chen de | 4 5
I rim gyis pa yi^3) Jug tu ’gyur | 5 6
| des na sbyangs pa’i ’phro can la | 6 7
I geig car ba ni bstan par bya | 7 8
| sems can dang po’i las can la | 8 9
| rim gyis pa ni bstan par bya | 9 10
| dang po’i nyon mongs ’dul ba ni 1 10 11
I khams kyi rab tu dbye bar bya | 11 12
I phung po gzhig grol bsgom par bya | 12 13
I bskyed rim gzhung la sbyar bar bya | 13 16
| ngag dben rlung ni bsgom pa’i thabs | 14 17
| bla ma’i zhal las shes par bya | 15 18
I phyag rgya chen po’i man ngag ni | 16 23
| man ngag tshig bsdus dag las shes | 17 24
I sgyu ma lta bu’i lus bsgoms pa | 18 26
  
23 ) The ms. inserts in smaller script zur mang snyan brgyud between p a
and yi. The Zur-mang snyan-brgyud, which these instructions belong to, « passed through rMa-se rTogs-ldan Blo-gros-rin-chen, a disciple of the Fifth Zhwa-nag Karma-pa De-bzhin-gzhegs-pa (1384-1415). rMa-se rTogs-ldan’s methods of exegesis and ritual were among the special teachings of Zur-mang complex of monasteries in Khams: hence the name Zur-mang snyan-brgyud. » (English editor of the gDams-ngag-mdzod, footnote no. 6).
| slob pa dang ni mi slob gnyis I
| slob pa la yang rnam gnyis te I
I mngon par rtogs pa’i rim pa dang I
| rang gyis lhag par gnas pa’o I
I mngon par rtogs pa’i rim pa la I
| gsang ba’i dbang gi dus dag tu I
| me long dri ma med pa la I
I rdo rje sems dpa’ legs bris te I
I de yi gzugs brnyan snang dang mtshungs I
| zhes bya ba sgyu ma’i dpe bcu gnyis la sogs kyis rtogs par bya’o I
| da ni lhag par gnas pa la I
1 grong du ’jug dang ’pho ba dang I
I rmi lam bar do rnam pa bzhi I
| de la grong du ’jug pa ni I
I mdun du dmigs pa gsal byas la I
I dbugs dang sems ni ma yengs par I
I gtad nas yun du goms byas nas I
I shes pa byang nas je gsal ’gyur I
I de la yun { 96 } du goms byas na I
I rang gi phung po dor byas nas I
I bsod nams can gyi lus blangs te I
I sems can don ni ma lus byas I
I grong du ’pho ba rnam gsum ste I
I bskyed pa’i rim pa’i tshul dang ni I
I sgyu ma dngos dang ’od gsal 1o I
I bskyed pa’i rim pa’i tshulla ni I
I ksum la sogs pa’i yi ge yis I
I bu ga dag kyang dgag byas te I
I rang gi sems ni lha yi sku I
I jja’ tshon Ita bur bsgom pa’am I
I yang na hum la bsdu bya ste I
I tshangs pa’i bu ga nas bton te I
I ’og min gnas su yang dang yang I
I rgyun mi chad par gnas par bya I
 
de ltar goms pa brtan gyur nas I 53 52
dus dang rtags mams shes bya ste | 54 53
'pho kar shes pa gnas su bskyal | 55 54
de ltar byas pas thob par ’gyur | 56 55
sgyu ma dngos kyi ’pho ba ni | 57 56
’og nas ’byung ba’i rmi lam la | 58 57
goms par bya ste sum cu ni | 59 58
rtsa gsum gnas su ’pho bya ste | 60 59
de ru sngar du gang goms pa’i | 61 60
goms pas khrid de goms gyur na | 62 61
bde ba skyed pa’i gnas yin pas | 63 62
mi rtog ye shes thob nas ni | 64 63
tshe ’di nyid la sangs rgyas o/24) | 65 64
’thob^S) ’gyur ’di la the tshom med | 66 65
sngags pa’i ’gro sa mchog yin no | 67 66
mtshan nyid pa ni ltung bar ’gyur | 68 67
’od gsal ba yi ’pho ba la | 69 68
’chi ba’i dus ni shes bya la | 70 69
me tog pa la sems gnas nas | 71 70
lus kyi rlt^ol ba dag gis ni | 72 71
’od gsal bar ni ’jug pa ste | 73 72
bar dor mya ngan ’das ba yin | 74 73
bslab nas ’pho ba de rnams yin | 75 74
’od gsal ba la sems gnas na | 76 75
ma bslabs par yang ’pho ba yod | 77 77
<II>


 
(Section III)
{98.1 } | rmi lam bka’ dpe’o ~ na mo gu ru |
| rmi lam la yang rnam lnga ste | 1 : 94
| dran dang sgyu mar shes pa dang | 2 : 95
| sbyangs dang goms par bya ba dang | 3 : 96
| gong du ’pho bar shes par bya | 4 : 97

) ni: na ms. (ex coniectura).
) ’thob : ’thab ms. (ex coniectura).
 
I dran pa shes bya sgom pa ni I 5 98
I gnyid ma log pa’i dus su yang | 6 99
I 'dun pa dag ni sngon btang ste | 7 100
| log ka ma yi shes pa ni I 8 101
I dran pas yang yang bskul byas la I 9 102
I bskul bar log (reng) lan re ’dzin I 10 103
I rab rib yad yud ’byung bar 'gyur I 11 104
I de ltar dran pa brtan gyur na I 12 105
| sgyu ma dag tu shes byas te | 13 106
| ma log pa yi dus su yang I 14 107
I snang srid sgyu mar shes bya ste I 15 108
I sgyu ma dngos ni rmi lam yin I 16 109
I de nyid sgyu mar ma shes pas I 17 110
I bar do sgyu mar mi shes nas | 18 111
| bar do’i srid pa mi khegs pas I 19 112
I skye ba yang dang yang blang ste | 20 113
I khams gsum ’khor bar ’khyams pa yin I 21 114
| de ltar rmi lam dngos dag las I 22 115
I blo ni ’jug tu ma btub na I 23 116
I sngon du ’gro ba dag byas te I 24 117
I bskyed rim bzlas pa’i rtags dag dang I 25 120
|’du ’dzi shin tu nyung ba dang I 26 121
I sngar gyi goms pa dkri ba dang I 27 122
I mos pa shin tu drags pa dang I 28 123
I bskul ba’i dus dag shes pa’o | 29 124
I gnyid ma log pa’i dus su yang I 30 125
| dran pa de nyid sgyu ma ru I 31 126
I shes bya’i bsam pa sngon btang la I 32 127
I nan tan du ni sbyang bar bya I 33 128
I de ltar du ni bsgom pa dang I 34 129
I phan tshun dag tu phyin pa dang I 35 130
I ngal dub dag ni ngal dub med I 36 131
I’graggs Itogs dag ni ’ong ba dang I 37 132
I cho ’phrul dag ni bstan pa dang I 38 133

 
I de la sogs pa’i mtshan ma mams | 39 134
| gnyid ma log pa’i dus su yang | 40 135
| goms par bya yi bag chags kyis | 41 136
| log ka ma yi dus su yang | 42 137
| mtshan ma dran pa de rayed la | . 43 138
| bag mi tsha bar spyad par bya | 44 139
| de ltar sgyu mar yang dang yang | 45 141
| nyin mtshan gtan tu bsams nas kyang | 46 142
] sgyu mar shes pa’i mtshan ma ni | 47 143
| ya mi nga dang bag mi tsha | 48 144
| dam dum kem kem ’byung bar ’gyur | 49 145
I de ltar { 99 } brtan par goms par bya | 50 146
I de ltar brtan par gyur na ni | 51 147
| ’pho ba dag ni bya bar bshad | 52 148
| gnyid ma log pa’i dus su yang | 53 149
| rang bzhin gang dgar gtang bar bya | 54 150
| ’gro sar sems ni btang byas nas | 55 151
I log ka ma yi dus su yang | 56 152
| der ni bag chags dran byas te | 57 153
| de ltar rang gi rig pa yis | 58 154
| dpyad cing gong ltar rig pa ’pho | 59 155
| ’pho ba brtan par gyur nas ni | 60 156
| sgyu ma sbyangs pa’i mtshan nyid kyis | 61 157
| sngar gyi goms pa dkri bar bya | 62 158
| de ltar snga ma ci bzhin bsgom | 63 159
| log kar yang dang yang du bsgom | 64 160
| de ltar rmi lam dus su ni | 65 161
| dam dum yad yud ’byung bar ’gyur | 66 162
| gang la’ang bzang ngan mi blta ste | 67 164
| rmi lam ’od gsal ’pho nus pa | 68 -
| rtags ma byung bar ’byangs pa yod | 69 165
| rang gis rig pas rtogs byas pa | 70 166
| ma rtogs na yang ’bad cing brtags | 71 167
| rtsol ba dag ni bskyed byas la | 72 168

 
shes pa tshar ni bead par bya I 73 169
de ltar yang dang yang byas pas I 74 171
mod du zin pa dag kyang yod I 75 172
zla bas zin pa dag kyang yod I 76 175
1o yis zin pa dag kyang yod I . 77 174
yang dang yang du goms byas pas I 78 176
rmi lam byin gyis rIobs pa yin I 79 177
de yis bar do bslang bar ’gyur I 80 178
gong ma’i rmi lam goms pa yis I 81 179
’chi kha’i shes pa gsal byas te I 82 180
’chi ba’i rtags rnams tshang ba dang I 83 181
sngar goms pa la’ang sems bzhag ste I 84 182
’od gsal ba la ’jug pa’am I 85 183
yang na gsal ba la mi ’jug I 86 -
’chi kar gnyid ni log pa na I 87 184
dran pa dag ni sngon btang nas I 88 185
sa bon skyes nas rim khyab bo I 89 187
gzhi dang khang pa nyid dag dang I 90 188
las dang pha rol sbyor ba dang I 91 189
rang lus ngo bo thig le bcas I 92 190
bcu gnyis mtha’ yi tshig gi don I 93 191
gang gis rtag tu bsgom gyur na I 94 192
de yi dngos grub bde ba yi I 95 193
rdo rje ’dzin pa rang nyid ’gyur I rdzogs so ~ 96 194
< III >
(Section V.1)
{ 100.7 } bar do’i bka dpe’o^) || bla ma grub thob rnams { 101 } la phyag ’tshal 1o I

I rim gyis ’jug pa’i gang zag ni I 1 : -
I shes pa’i skye lugs ’di lta ste | 2 : -
I snang ba thim dang rtog pa thim | 3 : 195
| rags pa thim dang phra ba thim I 4 : 196
I thim rjes la ni goms pa dang I 5 : 197
I rang bzhin gyis ni ’od gsal ’byung I 6 : 198
) dpe'o : dpa'o ms. (ex coniectura).
 
| de yi rjes la zung ’jug gi | 7 199
sku ni rnam pa gnyis ’byung ste | 8 -
slob pa dang ni mi slob gnyis | 9 200
| mi slob pa du gyur tsa na | 10 201
| ’bras bu thob ces bstan pa yin | . 11 202
| gong du bstan pa de dag ni | 12 -
| zhib tu byas na ’di lta ste | 13 -
| dang po lung rigs man ngag gis | 14 -
I rgyud la rtog pa shar tsam na | 15 -
| snang ba ’gags pa’i ’gags lugs ni I 16 -
| gzugs sgra la thim de bzhin du | 17 -
| dri dang ro dang reg bya dang | 18 -
| sa dang chu dang me dang rlung | 19 -
| de rnams rim gyis snang bar thim | 20 -
| snang ba’i dus na phyi rtags zla ba shar ba lta bu | 21 -
| nang rtags ni shes pa du ba lta bu’o | 22 -
| snang ba mched pa la thim tsam na | 23 -
I phyi rt^^gjs nyi ma shar ba lta bu | 24 -
I nang shes pa srin bu me khyer ba lta bu’o | 25 -
| mched pa thob pa la thim tsam na | 26 -
| phyi rtags mun pa lta bu | 27 -
| nang shes pa mar me lta bu’o | 28 -
| thob pa ’od gsal la thim tsam na | 29 -
| phyi rt^^g^s skya rengs shar ba lta bu | 30 -
| nang shes pa nam mkha’ sprin dag pa lta bu’o | 31

- REFERENCES

gDams~ngag~mdzod = Gdams hgag mdzod. A Treasury of Instructions and T echniques for spiritual Realization, Compiled by ’Jam-mgon Koh-sprul Blo-gros-mtha'-yas, Reproduced from a xylographic print from the Dpal-spuhs blocks. (N. Lungtok and N. Gyaltsan) Delhi, vol. V, 1971.

Guenther, H.V. (1963) The Life and Teaching of Ndropa. Translated from the original Tibetan with a Philosophical Commentary based on the Oral Transmission. Oxford (repr. New York 1971).

Tohoku = Ui, H., M. Suzuki, Y. Kanakura & T. Tada (1934) A Catalogue-Index of the Tibetan Buddhist Canons (Bkah-hgyur and Bstan-hgyur). Sendai.

Torricelli, F. (1993) Chos drug and bKa’-babs bzhi. Material for a Biography of the Siddha Tilopa. East and West, 43, 1-4, pp. 185-198.

Wylie, T.V. (1982) Dating the Death of Naropa. Indological and Buddhist Studies. Volume in Honour of Prof. J. W. de Jong on His Sixtieth Birthday. Canberra, pp. 687-692.