The Tanjur Text of the Ajnäsamyakpramäna -näma-däkinyupadesa

b y F a b r i z i o T o r r i c e l l i

The English phrase ‘Six Yogas of Naropa’ is a free translation of the Tibetan ‘Na-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) (*), 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\ mal-’byor-bla-med-kyi rgyud) is summarized in these six principles which are aimed to control the vital breath and the psychic energies: hence their importance, even for those who are not ‘practitioners'.

Generally speaking, as stated by H.H. the Dalai Lama in a public teaching (2), in the completion stage (sampannakrama\ rdzogs-rim) of the anuttarayogatantra, it is indispensable to rely on methods by which one could draw the energy winds (vayu; rlung) from the left channel (lalana; 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 vayu-s into avadhuti. All the schools of Tibetan Buddhism consider the Na-ro’i chos drug a unique practice with distinct technical focuses, namely 1) the so-called mystic heat (candalt; gtum-mo), 2) the illusory body (mayakaya; sgyu-lus), 3) the dream (.svapna; nni-lam), 4) the radiant light (prabhasvara; 'od-gsal), 5) the intermediate state between life and death (,antarabhava; bar-do), and 6) the transference of the noetic power (samkranti; ’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

t1) 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: viii-ix).

(2) Dharamsala, 23rd March 1990.

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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 Hevajratantra, whereas in the Guhyasamajatantra special emphasis is placed on the illusory body and the radiant light (3). Moreover, the dream yoga and the techniques associated with the intermediate state can be viewed as parts of the practice of the illusory body (4).

The most ancient literary witness of this sixfold set of methods is a short text by Tilopa (928-1009) (5), the Bengali master of Naropa. In fact, his 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 (6) (bka'-babs bzhi).

In the Tantric section (rGyud-’grel) of the sDe-dge and Co-ne editions of the bsTan-’gyur, Tilopa’s Saddharmopadesa is followed by another text belonging to the corpus of the Na-ro'i chos drug literature: Tohoku, no. 2331. Missing in the sNar-thang and Beijing bsTan-’gyur, its Tibetan title is bKa’ yang-dag-pai tshad-ma zhes-bya-ba mkha1 - gro-ma'i man-ngag:

D sD e-dge edition (7) vol. zh i , fols. 271a .3-273a .3

C Co-ne edition (8) vol. zh i , fols. 271a .2 -273a .3 .

As to the Sanskrit title, the Tohoku Catalogue’s reconstruction, Ajndsamyakpramana-

(3) So, for example, it is explained by Mar-pa, and cited by Tsong-kha-pa in his Zab-lam Na-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 Na-ro pan-chen-la / / rgyud zab-mo dGyes-pa-rdo-rje thos / / bsre- ’pho mtshams-sbyor-gyi gdams-ngag thob I I khyad-par gtum-mo las-rgya zhus / / snyan-brgyud-kyi gnad-la ngo-sprod [442] by as / / zhes spyir bsre-'pho snyan-brgyud-kyi ngo-sprod dang / khyad- par-du Kye-rdor-nas ’byung-bai nang gtum-mo-la brten-nas dga-bzhi skyed-tshul dang / phyi las-kyi phyag- rgya brten-nas dga-bzhi skyed-tshul zhus-par gsungs-pas / gtso-bor Kye-rdor-la brten-pa-la gtum-mo dang las- rgya gnyis-so I I yang Mar-pa i zhal-nas / nub Dula-kse-tra'i grong-khyer-du / / dpal Ye-shes-snying-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-pai gdams-pa khyad-par- du \phags-pa bzhi gsan-pa ’/ gcig / dpal gSang-ba- ’dus-pa-la brten-pa 'i rim-pa Inga }i gdams-ngag y in-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.: [442.5] rmi-lam dang bar-do ni sgyu-lus-kyi yan-lag re yin.

(5) If we rely upon the thesis of Wylie, even the dates of Tilopa’s life should be anticipated of a sixty-year cycle, from 988-1069 (Guenther 1963: viii) back to 928-1009.

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

(7) Original blockprints of the Derge bsTan-’gyur kept in the IsIAO Library.

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

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ndma-ddkinyupadesa> is to be preferred instead of the less correct Ahapramanasamyag0 given in the Tibetan sources (9).

The text does not deal with all the six practices, but it is focussed on techniques associated with the training of the illusion-like body (;mdyopamakdya\ sgyu-ma Ita-bu’i lus) in order to support the two, mystic heat and radiant light. In this perspective, instructions on the illusory body, the transference, the entering corpses, the dream, and the intermediate state are given. An outline based on the explicit subdivisions, with the line numbers in brackets, is provided to help the reader uderstanding the context:

1 rim-gyis-pa dang gcig-car-ba: some general preliminaries concerning with

the d ifferentiation betw een gradual and instantaneous path (1-24)

2 gtum-mo }od-gsal sbyangs-pa-la sgyu-ma Ita-bu 7 lus bsgom-pa: attending to

the illusion-like body in the purification of the inner heat and the radiant

light (25-222)

2.1 mngon-par rtogs-pa’i rim-pa: the stage of the clear realization (31-36)

2 .2 rang-nyid lhag-par gnas-pa: the utm ost dwelling in oneself (37-213)

2 .2 .1 pho-ba: the transference (40-83)

2 .2 .1 .1 the transference as a trainee (40-76)

2 .2 .2 .1 .1 bskyed-pa 7 rim-pa 7 tshul: the transference in a developing stage attitude

(43-33)2 .2 .1 .1 .2 sgyu-ma dngos-kyi ’pho-ba: the transference into the actual illusion (36-67)

2 .2 .1 .1 .3 'od-gsal-ba-yi pho-ba: the transference into the radiant light (68-76)

2 .2 .1 .2 ma-bslabs-par pho-ba: the transference as no longer a trainee (77-83)

2 .2 .2 grong-du }jug-pa: entering corpses (84-93)

2 .2 .3 rmi-lam: the dream (94-194)

2 .2 .3 .1 dran-pa: the mindfulness (98-104)

2 .2 .3 .2 sgyu-mar shes-pa: the cognition of the illusion (103-133)

2 .2 .3 .3 sbyangs-pa: purifying (136-178)

2 .2 .3 .4 goms-pa: practising (179-183)

2 .2 .3 .3 gong-du pho-ba: the transference upwards (184-194)

2 .2 .4 bar-do: the interm ediate state (193-222)

Even if it has no author recognized in the Tohoku Catologue, the Ajndsamyakpramdna-ndma-ddkinyupadesa can be ascribed to Nàropa, 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 Nd-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

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

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can be grouped into eight sections: 1 - without heading; II - gTum-mo'i bka’-dpe \ III - rMi-lam bka’-dpe \ IV.1, IV.2 - ’Od-gsal-gyi bka’-dpe; V .l, V.2, V.3 - Bar-do’i bka’-dpe; VI - Grong-’jug-gi bka’-dpe; VII. 1. VII.2. VII.3 - ’Pho-ba’i bka’-dpe; V III.l, VIII.2, VIII.3 - gDams-ngag-gnad-kyi bka’-dpe. In particular, the two texts, Toh. 2331 and K, match as follows:

Tohoku no. 2331 K

outline verse D C section page

1-2 .2 .2 1-93 2 7 1 a .3 -2 7 2 a .l 2 7 1 a .2 -2 7 2 a .l I 95 .2 -96 .6

2 .2 .3 94-194 2 7 2 a .l-2 7 2 b .7 2 7 2 a .l-2 7 2 b .7 III 9 8 .1 -99 .7

2 .2 .4 195-222 27 2b .7 -27 3a .3 27 2 .b .7 -27 3a .3 V . l 100 .7 -102 .4

At the end of K, p. 106.3, Kong-sprul writes: ces Na-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 Ajndsamyakpramdna-ndma- dakinyupadesa with a concordance between the two traditions.

With regard to my attempt at translation, I would like to thank Mr. Tsepak Rigzin and Mr Sangye Tandar Naga of the Library of Tibetan Works and Archives, Dharamsala, H.P., India, for their precious help and suggestions in interpreting some puzzling passages of the text.

TEXT

[271a.3][[27 la .2]] figure : figure

Pagination of D Pagination of C Concordance Töh. 2331 K

rgya gar skad du | ä ha pra ma na sa myagnä ma (10) dä ki nyu pa de sha | bod skad du | bka’ yang dag pa’i tshad ma zhes bya ba mkha’ ’gro ma’i man ngag |

| dpal rdo rje ’chang chen po la phyag ’tshal lo |

1 gang zag bio yi khyad par gyis | rim gyis pa dang cig car ba | rim gyis pa yi sman chen ’di | cig car ba yi dug chen yin | cig car ba yi sman chen ’di | rim gyis pa yi dug tu ’gyur | des na sbyangs pa’i ’phro can la

I, 1 I, 2I,I,I,I,

(10) sa myag° D : sam myag° C.

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1 cig car ba ni bstan par bya | 8 I,1 sems can dang po’i las I11) can la | 9 I,1 rim gyis pa ’di bstan par bya | 10 I,1 dang po nyon mongs gdul ba ni | 11 I,1 khams kyi rab tu dbye ba bya | 12 I,1 phung po zhig grol bsgom par bya | 13 I,1 bla mas bstan pa’i lam gyi ni | 141 slob ma yongs su smin bya zhing | 151 bskyed rim gzhung las shes par bya | 16 I,1 ngag (12) dben pa dang zlung sgom pa | 17 I,1 bla ma’i zhal las shes par bya | 18 I,1 sems la dmigs pa’i man ngag ni | 191 bde ba chen po’i man ngag go | 201 byang chub sems kyi man ngag ni | 211 bla ma’i zhal las shes par bya | 221 phyag rgya chen po’i man ngag ni | 23 I,1 man ngag tshig bsdus dag las shes | 24 I,1 gtum mo ’od gsal sbyangs pa la | 251 sgyu ma lta bu’i lus bsgom pa | 26 I,1 slob pa dang ni mi slob gnyis | 27 I,1 slob pa la yang gnyis yin te | 28 I,1 mngon par rtogs pa’i rim pa dang | 29 I,1 rang nyid lhag par gnas pa’o | 30 I,1 mngon par rtogs pa’i rim pa la | 31 I,1 gsang ba’i dbang gi dus dag tu | 32 I,1 me long dri ma med pa [271b] la | 33 I,1 rdo rje sems dpa’ legs bris [[271b]] te | 34 I,1 de yi gzugs brnyan snang dang mtshungs | 35 I,1 zhes bya ba nas sgyu ma’i dpe bcu gnyis kyi sgo nas

rtogs par bya’o | 36 I,1 rang nyid lhag par gnas pa la | 37 I,1 ’pho dang grong du ’jug pa dang | 38 I,1 rmi lam bar do rnam pa bzhi | 39 I,1 gong du ’pho ba rnam gsum ste | 40 I,1 bskyed pa’i rim pa’i tshul dang ni | 41 I,1 sgyu ma dngos dang ’od gsal lo | 42 I,

(u ) las D : lus C.

(12) ngag C : dag D.

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2.2.1.1.1 I bskyed pa’i rim pa’i tshul la (1?) ni | 43 : I,I ksum la sogs pa’i yi ge yis | 44 : I,I bu ga dag kyang dgag bya ste | 45 : I,I rang gi sems ni lha yi sku | 46 : I,I ’ja’ tshon lta bur bsgom pa’o | 47 : I,I yang na húm la bsdu bya ste | 48 : I,I tshangs pa’i bu ga dag tu gdon | 49 : I,I ’og min gnas su yang dang yang | 50 : I,I rgyun mi chad par gnas par bya | 5 1 : 1 ,I de ltar sgom pa brtan gyur nas | 52 : I,I dus dang rtags rnams shes bya ste | 53 : I,I ’pho khar shes pa gnas su bskyal | 54 : I,I de ltar byas pas ’pho bar ’gyur | 55 : I,

2.2.1.1.2 I sgyu ma dngos (14) kyi ’pho ba ni | 56 : I,I ’og nas ’byung ba’i rmi lam la | 57 : I,I goms par bya ste sum cu ni | 58 : I,I rtsa gsum gnas su ’pho bya ste | 59 : I,I de ru sngar ni gang bsgoms pa’i | 60 : I,I goms pa khrid de bsgoms gyur na | 61 : I,I bde ba skye ba’i gnas yin pas | 62 : I,I mi rtog ye shes thob nas ni | 63 : I,I tshe ’di nyid la sangs rgyas nyid | 64 : I,I thob ’gyur ’di la the tshom med | 65 : I,I sngags pa’i ’gro sa mchog yin te | 66 : I,I mtshan nyid pa ni ltung bar ’gyur | 67 : I,

2.2.1.1.3 I ’od gsal ba yi ’pho ba ni | 68 : I,I ’chi ba’i dus ni shes bya ste | 69 : I,I mi rtog pa la sems gnas nas | 70 : I,I lus kyi rtsol ba dag gis ni | 71 : I,I ’od gsal bar ni gzhug bya ste | 72 : I,I bar dor mya ngan ’da’ ba yin | 73 : I,I bslabs nas ’pho ba de rnams yin | 74 : I,I ’od gsal ba la sems gnas na | 75 : I,I slob bzhin pa yi rnal ’byor che | 76 :

2.2.1.2 I ma bslabs par yang ’pho ba yod | 77 : I,I zung ’jug ting ’dzin la gnas na | 78 :I slar zhing gang la’ang mi slob bo | 79 :I gdams pa gser ’gyur rtsi ’di yis | 80 :

(13) la D : om. C.

(14) dngos C : dangs D.

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| ’chi tshe gang la phog gyur pa | 81 —| dngos de mya ngan ’das gser ’gyur | 82 —| de phyir bla ma thabs la mkhas | 83 —| de la grong du ’jug pa ni | 84 I, 32| mdun du dmigs pa gsal byas la | 85 I, 33| dbugs dang sems ni ma yengs par | 86 I, 34| gtad nas yun du goms [272a] gyur na | 87 I, 35| des ni shes lus bya ba dang | 88 —| dmigs [[272a]] pa je gsal je gsal ’gyur | 89 I, 36| de la yun du goms byas nas | 90 I, 37| bsod nams can gyi lus blangs te | 91 I, 39| rang gi phung po dor byas nas | 92 I, 38| sems can don ni ma lus bya’o | 93 I, 40| rmi lam la yang mam Inga ste | 94 II, 1| dran dang sgyu mar shes pa dang | 95 II, 2| sbyangs dang goms pa khrid pa dang | 96 II, 3| gong du ’pho bar shes par bya | 97 II, 4| dran pa shes bya sgom pa ni | 98 II, 5| gnyid ma log pa’i dus su yang | 99 II, 6| ’dun pa dag ni sngon btang ste | 100 II, 7| log ka ma yi shes pa ni | 101 II, 8| dran pas yang dang yang bsgug la | 102 II, 9| bsgugs pas log pa lan re bzhin | 103 II, 10| rab ’bring sad dus ’byung bar ’gyur | 104 II, 11| de ltar dran pa brtan gyur nas | 105 II, 12| sgyu ma dag tu shes bya ste | 106 II, 13| ma log pa yi dus su yang | 107 II, 14| snang srid sgyu mar shes bya ste | 108 II, 15| sgyu ma dngos ni rmi lam yin | 109 II, 16| ’di nyid sgyu mar ma shes pas | 110 II, 17| bar do sgyu mar ma shes na | 111 II, 18| bar do’i srid pa mi khegs pas | 112 II, 19| skye ba yang nas yang blangs te | 113 II, 20| khams gsum ’khor bar ’khyams pa yin | 114 II, 21| de ltar rmi lam dngos dag la | 115 II, 22| bio ni ’jug tu ma btub na | 116 II, 23| sngon du ’gro ba dag bya ste | 117 II, 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 II, 25| ’du ’dzi shin tu nyung ba dang | 121 II, 26| sngar gyi goms pas khrid pa dang | 122 II, 27

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mos (15) pa shin tu drag pa dang | 123 II,| ’gugs pa’i dus dag shes pa’o | 124 II,| gnyid ma log pa’i dus su yang | 125 II,| dran pas de nyid sgyu ma ru | 126 II,| shes bya bsam pa sngon btang la | 127 II,| nan tan du ni bsgom (16) par bya | 128 II,| de ltar du ni goms pa dang | 129 II,| phan tshun dag tu byin pa dang | 130 II,| ngal dub dag ni ’ong ba dang | 131 II,| ’grangs (17) ltogs dag ni ’ong ba dang | 132 II,| cho ’phrul dag ni ston pa dang | 133 II,| de la sogs pa’i mtshan ma mams | 134 II,| gnyid log pa yi dus su yang | 135 II,| goms par byas pa’i bag chags kyis |- 136 II,| log ka ma yi dus su yang | 137 II,| mtshan ma’i dran pa de nyid la | 138 II,| bag mi tsha (18) bar spyad par bya | 139 II,| des na sgyu ma’i bsre ba ’grub | 140| de ltar sgyu mar yang dang yang | 141 II,| nyin mtshan rtag tu bsams nas su | 142 II,| sgyu mar shes pa’i mtshan ma ni | 143 II,| ya mi nga [272b] dang bag mi tsha | 144 II,| dam dum kam kem ’byung bar ’gyur | 145 II,| [[272b]] de ltar goms pa brtan par bya | 146 II,| de ltar brtan par gyur nas ni | 147 II,| ’pho ba dag ni bya bar bshad | 148 II,| gnyid ma log (19) pa’i dus su yang | 149 II,| sems ni gang dgar gtang bar bya | 150 II,| ’gro sar sems ni btang byas nas | 151 II,| log ka ma yi dus su yang | 152 II,| de ring bag chags dran byas te | 153 II,| de ltar rang gi rig pa yis | 154 II,| dpyad cing gang ltar bde bar ’pho | 155 II,| ’pho ba brtan par gyur pa na | 156 II,| sgyu ma sbyangs pa’i mtshan nyid kyis | 157 II,

(15) mos C : mas D.

(16) bsgom D : bsgrom C.

(17) 'grangs D : 'grongs C.

(18) tsha D : tshe C.

(19) log D : logs C.

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| sngon gyi bsam pa khrid par bya | 158: II,| de ltar snga ma ji bzhin bsgom | 159: II,| log kar yang dang yang du sgom | 160: II,| de ltar rmi lam dus su yang | 161: II,| dam dum bag re ’byung bar ’gyur | 162: II,| de nas rmi lam sbyong ba la | 163:| gang yang bzang ngan mi Ita ste | 164: II,| rtags ma byung bar zin pa’ang yod | 165: II,| rang gi rig pas rtogs bya ba | 166: II,| ma rtogs pa na ’bad cing brtag | 167: II,| rtsol ba dag gis bskyed byas la | 168: II,| shes pa tshar ni gcad par bya | 169: II,| gong gi bstan pa’i gdams pa ltar | 170:| de ltar yang dang yang byas pas | 171: II,| mod du zin pa dag kyang yod | 172: II,| long spyod la sogs rgyud sbyangs pas | 173 :| lo yis zin pa dag kyang yod | 174: II,| ye ma zin pa dag kyang yod | 175: II,| de ltar yang dang yang goms pas | 176: II,| rmi lam byin gyis rlob pa yin | 177: II,| de yis bar do rlobs par ’gyur | 178: II,| gong ma’i rmi lam goms pa yis | 179: II,| ’chi ba’i (20) shes pa gsal byas te | 180: II,| ’chi ka’i rtags rnams tshang ba dang | 181: II,| sngar goms pa la sems bzhag ste | 182: II,| ’od gsal bar ni ’jug par bya | 183: II,| ’chi khar gnyid ni log pa ni | 184: II,| dran pa dag na sngon btang nas | 185: II,| ’od gsal ngang la gnas par bya | 186:| sa bon skye gnas rim khyab pa | 187: II,| gzhi dang khang pa nyid dang ni | 188: II,| las dang sbyor ba rang nus la | 189: II,| rang gi ngo bo thig ler bcas | 190: II,| bcu gnyis mtha’ yi tshig gi don | 191: II,| gang gis rtag tu goms gyur nas | 192: II,| des ni dngos grub dbe ba yi | 193: II,| rdo rje ’dzin pa rang nyid ’gyur | 194: II,| snang ba thim dang rtog pa thim | 195 : III,| rags pa thim dang phra ba thim | 196: III,

(20) ba’i D : ka'i C.

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thim pa'i rjes la goms pa dang | 197 : III, 5rang bzhin gyis ni 'od gsal 'byung | 198 : III, 6de yi rjes la zung 'juq sku | 199 : III, 7slob [273a] pa dang ni mi slob gnyis | 200 : III, 9mi slob pa ru gyur pa [[273a]] na | 201:111, 10'bras bu thob ces bstan pa yin | 202 : III, 11sngon 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: —dbe 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 bcas pa'o | 222: —

TRANSLATION

In Sanskrit Ajndsamyakpramdna-ndma-ddkinyupadesa. In Tibetan T h e D akin is Instructions Which Are Called: The Very Model of The[ir] Perfect Pronouncement'.

Homage to the Glorious Vajradhara (rDo-rje-’chang), the Great One!

1

[1] People [are distinguishable] according to the[ir] particular intellect {blo\ buddhi, dhty 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

(21) nas C : na D.

258 [10]

instantaneous [approach] [6] becomes a great poison in the gradual [one]. [7] Therefore, for those whose purification is in progress, [8] it is the instantaneous [approach] which is to be shown. [9] For those who are beginners, [10] the gradual [approach] is to be shown (22).

[11] Firstly, as for the taming of the defilements (nyon-mongs; klesa), [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; bhdvand).

[14] As for the path (lam; mdrga) shown by the guru (bla-ma), [15] the disciple (slob-ma; sisya) should be fully developed [16] and familiar with the texts [concerning] the developing stage (bskyed-rim; utpattikrama^utpannakrama). [17] The [methods of] attending to the isolated speech (ngag-dben; vdgviveka) and the energy winds (rlung; vdyu) [18] are to be known from the words of the gum. [19] As for the instruction (;man-ngag; upadesa) on the object-support (dmigs-pa; dlambana) in thinking (sems; citta), [20] it is the instruction on the great bliss (bde-ba chen-po; mahdsukha). [21] As for the instruction on the enlightened thinking essence (byang-chub-sems; bodhicitta), [22] it is to be known from the words of the gum. [23] As for the instruction on the great seal (phyag-rgya chen-po; mahdmudrd), [24] it is [to be] known from the pithy words [conveying] instructions.

2

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

2.1

[31] In the stage of the clear realization, [32] at the time [you receive] the secret consecration (gsang-bai dbang; guhyabhiseka), [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-mai dpe bcu-gnyis; dvadasa mdyopama).

(22) In spite of the title and the salutation formula, these first ten verses are the only portion of our bsTan-’gyur text corresponding to the Ajndsamyakpramdna-nama-dakinyupadesa 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 nl u pa de sha / bod skad du / bka1 yang dag pa ’i tshad ma zbes by a ba mkka ’ ’gro ma ’i man ngag / dpal rdo rje ’chang cben po la phyag 'tshal lo / / gang zag bio yi khyad par gyis / / rim gyis pa dang gcig car ba / / rim gyis pa yi sman cben ’di // gcig car ba yi dug tu ’gyur / / gcig car ba yi sman chen ’di / / rim gyis pa yi dug tu ’gyur / / des na sbyangs pa’i ’phro can la / / gcig car ba ni bstan par by a.

[ i n 259

2.2

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

2 .2 .1.1

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

2.2.1.1.1

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

2 .2 .1.1.2

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

2.2.1.1.3

[68] As for the transference into the radiant light, [69] it is the moment of death which is to be known. Then, [70] once the thinking activity rests in the non-discoursive (;mi-rtog-pa\ avikalpa), [71] by means of the efforts of the body, [72] you are to enter into the radiant light, and [73] you will attain 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 (mal-byor) as a trainee.

260 [12]

2.2.1.2

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

2 .2.2

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

2.2.3

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

2.2.3.1

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

2 .2 .3.2

[105] Once the mindfulness has become firm in that way, [106] you have to realize this as illusory. [107] Even when you are not in a state of sleep, [108] you have to know the phenomenal existence as illusion, because [109] the actual illusion is [just like a] dream. [110] Without knowing it as illusory, [111] if you do not know [the experiences of] the intermediate state as illusory, [112] the experiences of the intermediate state would not be ceased. Because of that, [113] [new] births take place again and again, and [114] you wander in the samsara khor-ba) of the three worlds (khams gsum\ tridhatu). [115] In that way, as to the actual dream, [116] if your intellect is not [yet] fit to penetrare [it], [117] first you should perform the preliminaries. Then, [118] even when you are not in a state of sleep, [119] what is the phenomenal

[13] 261

existence is to be known as illusion. Then, [120] the [knowledge of the] signs characteristic of the developing stage, [121] an extreme lessening [of any form of] confusion, [122] the trasmissions [gained] out of previous practices, [123] a devotion extremely strong, and [124] the moment of summoning: [all] these are [to be] known. [125] Even when you are not in a state of sleep, [126] by means of the mindfulness, the illusion of that very condition [127] is to be known: these pre-projected thoughts [128] are to be attended to earnestly. [129] The practice in this way, [130] the complementing here and there, [131] the coming of weariness, [132] the coming of satiety and hunger, and [133] the performing of miracles: [134] [such] characteristics and others, [135] even in sleep [136] are being practised. Out of [your propensity for those] past experiences (bag-chags\ vasana), [137] on the brink of sleep, [138] as to that very mindfulness of the characteristics, [139] you are to practise [it] without hesitation. [140] Therefore, you attain the mixing [of those characteristics] with the [experience of the] illusion. [141] In this way, as to the illusion, again and again, [142] day and night, continually having thought, [143] here are the signs of the cognition of the illusion: [144] no anguish, no fear, [145] you will be closing and opening your eyes and mouth in wonder. [146] You are to perform a firm practice like that. [147] Once you have performed in this way, [148] it is explained that the transferences should be practised.

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

2.2.3.3

[156] If the transference has become firm, [157] by means of the very characteristics of the purification of the illusion, [158] you are to control your own previous thoughts. [159] You attend as before: [160] you attend again and again on the brink of sleep. [161] So, when you are dreaming, [162] various anguishes will arise.

[163] Then, as to the purification of the dream, [164] even if you see neither good nor bad [sings], and [165] no signs arise any longer, they are there. [166] By means of your own intrinsic awareness, you have to realize [it]. [167] If you do not realize, you must be assiduous and examine. [168] By means of efforts, having developed [the meditative object], [169] you are to put an end to the cognition. [170] Like the instructions previously shown, [171] having done again and again in that way, [172] immediately [the good and bad signs] will be consumed. [173] Thanks to the [experience of the] sambhogakaya (longs-spyod) and so on, the mental continuum (rgyud; sanitaria) is purified. [174] There are those who have completely consumed [them] in a year, [175] [but] there are even those who have consumed nothing. [176] Having practised again and again in that way, [177] the dream will be blessed. [178] Thanks to that, the intermediate state will be blessed.

262 [14]

2.2.3.4

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

2.2.3.5

[184] As for sleeping at death, [185] if the mindfulness is clear, once done as before, [186] you are to dwell within the state of radiant light. [187] The penetration of the process of rebirth [according to] the seed-syllables (sa-bon; btja), [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; svabhava) along with the drops (thig-le; bindu) [191] until the final fraction of the twelfth meaning of the word. [192] Those who practise continually, [193] thanks to the blissful attainments (dngos-grub; siddhi), [194] will be identified with Vajradhara (rDo-rje- dzin-pa).

2.2.4

[195] The appearance (snang-ba; abhasa) is dissolved, and the constructive mental activity (rtog-pa; kalpana) 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; prdjnopaya), [207] having made as object-support your guru and others, [208] thanks to the secret consecration [received earlier], you practise the mindfulness. Then, [209] envy, anger: all will be forsaken. [210] The attending to the bliss or to the absence of interpretative concepts (mi-rtog-pa; akalpand), or [211] else, whichever attending [practice] you have undertaken before, [212] it should be recollected in the previous purification.

[213] Once practised [such] mindfulness at that moment, [214] you would obstruct the former rebirth. [215] Then, for seven weeks [216] you will be practising as before. [217] The forty-nine [days] will be over, and [218] you will obstruct the passage into the cycle of existence. Then, [219] in that way, as to dwelling in the illusion, [220] by means of the radiant light [practices] you will have to purify [yourself]. Eventually, [221] you will enter into the [actual] radiant light. [222] This is [to be] practised within the precint of seven walls.

[15] 263

APPENDIX

T ext of K

(95.2) : Pagination

figure : figure : Concordance K : Tdh. 2331

<I>(Section I)

(95.2) grub chen na ro pa’i gdams ngag chos drug skor gyi bka’ dpe tshigs su bead bzhugs

so || dpal rdo rje sems dpa’ la phyag ’tshal lo |

rim gyis pa dang gcig car ba | 1 2

rim gyis pa yi sman chen ’di | 2 3

gcig car ba yi dug chen yin | 3 4

gcig car ba yi sman chen de | 4 5rim gyis pa yi (23) dug tu ’gyur | 5 6

des na sbyangs pa’i ’phro can la | 6 7

gcig car ba ni bstan par bya | 7 8

sems can dang p o ’i las can la | 8 9

rim gyis pa ni bstan par bya | 9 10

dang p o ’i nyon mongs ’dul ba ni | 10 11

khams kyi rab tu dbya bar bya | 11 12

phung po gzhig grol bsgom par bya | 12 13

bskyed rim gzhung la sbyar bar bya | 13 16

ngag dben rlung ni bsgom pa’i thabs | 14 17

bla m a’i zhal las shes par bya | 15 18

phyag rgya chen p o ’i man ngag ni | 16 23

man ngag tshig bsdus dag las shes | 17 24

sgyu ma lta b u ’i lus bsgoms pa | 18 26

slob pa dang ni mi slob gnyis | 19 27

slob pa la yang rnam gnyis te | 20 28

mngon par rtogs pa’i rim pa dang | 21 29

rang gyis lhag par gnas pa’o | 22 30

mngon par rtogs pa’i rim pa la | 23 31

gsang b a’i dbang gi dus dag tu | 24 32

me long dri ma med pa la | 25 33rdo rje sems dpa’ legs bris te | 26 34

de yi gzugs brnyan snang dang mtshungs | 27 35

(23) The ms. inserts in smaller script zur mang snyan brgyud between pa and yi. The Zur-mang snyan-brgyud, which these instructions belong to, ‘passed through rMa-se rTogs-ldan Blo-gros-rin-chen, a disciple of the Fifth Zhwa-nag Karma-pa De-bzhin-gzhegs-pa (1384-1415). rMa-se rTogs-ldan’s methods of exegesis and ritual were among the special teachings of Zur-mang complex of monasteries in Khams: hence the name Zur-mang snyan-brgyud\ (English editor of the gDams-ngag-mdzod, n. 6).

264 [16]

1 zhes by a ba sgyu ma’i dpe beu gnyis la sogs kyis rtogs par bya’o | 28:1 da ni lhag par gnas pa la | 29:1 grong du ’jug dang ’pho ba dang | 30:1 rmi lam bar do rnam pa bzhi | 31:1 de la grong du ’jug pa ni | 32:1 mdun du dmigs pa gsal byas la | 33:1 dbugs dang sems ni ma yengs par | 34:1 gtad nas yun du goms byas nas | 33:1 shes pa byang nas je gsal ’gyur | 36:1 de la yun [96] du goms byas na | 37:1 rang gi phung po dor byas nas | 38:1 bsod nams can gyi lus blangs te | 39:1 sems can don ni ma lus byas | 40:1 grong du ’pho ba rnam gsum ste | 41:1 bskyed pa’i rim pa’i tshul dang ni | 42:1 sgyu ma dngos dang ’od gsal lo | 43:1 bskyed pa’i rim pa’i tshul la ni | 44:1 ksum la sogs pa’i yi ge yis | 45:1 bu ga dag kyang dgag byas te | 46:1 rang gi sems ni lha yi sku | 47:1 ’ja’ tshon lta bur bsgom pa’am | 48:1 yang na hüm la bsdu bya ste | 49:1 tshangs pa’i bu ga nas bton te | 50:1 ’og min gnas su yang dang yang | 51:1 rgyun mi chad par gnas par bya | 52:1 de ltar goms pa brtan gyur nas | 53:1 dus dang rtags rnams shes bya ste | 54:1 ’pho kar shes pa gnas su bskyal | 55:1 de ltar byas pas thob pa ’gyur | 56:1 sgyu ma dngos kyi ’pho ba ni | 57:1 ’og nas ’byung ba’i rmi lam la | 58:1 goms par bya ste sum cu ni | 59:1 rtsa gsum gnas su ’pho bya ste | 60:1 de ru sngar du gang goms pa’i | 61:1 goms pas khrid de goms gyur na | 62:1 bde ba skyed pa’i gnas yin pas | 63:1 mi rtog ye shes thob nas ni | 64:1 tshe ’di nyid la sangs rgyas ni (24) | 65:1 ’thob (25) ’gyur ’di la the tshom med | 66:1 sngags pa’i ’gro sa mehog yin no | 67:1 mtshan nyid pa ni ltung bar ’gyur | 68:1 ’od gsal ba yi ’pho ba la | 69:

(24) ni : na ms.

(25) 'thob : 'thab ms.

363738398485868789909291934041424344454647484950515253545556575859606162636465666768

[17] 265

’chi b a’i dus ni shes bya la |

me tog pa la sems gnas nas |

lus kyi rtsol ba dag gis ni |

’od gsal bar ni ’jug pa ste |

bar dor my a ngan ’das ba yin |

bslab nas ’pho ba de rnams yin |

’od gsal ba la sems gnas na |

ma bslabs par yang ’pho ba yod

< I I >

(Section III)

(98.1) | rmi lam bka’ d p e’o || na mo gu ru

70 69

71 70

72 71

73 72

74 73

73 74

76 15

77 11

266

rmi lam la yang rnam Inga 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

dran pa shes bya sgom pa ni | 5: 98

gnyid ma log pa’i dus su yang [ 6: 99

’dun pa dag ni sngon btang ste | 7:100

log ka ma yi shes pa ni | 8:101

dran pas yang yang bskul byas la | 9:102

bskul bar log (reng) lan re ’dzin | 10:103

rab rib yad yud ’byung bar ’gyur | 11:104

de ltar dran pa brtan gyur na | 12:103

sgyu ma dag tu shes byas te | 13:106

ma log pa yi dus su yang | 14:107

snang srid sgyu mar shes bya ste | 13:108

sgyu ma dngos ni rmi lam yin | 16:109

de nyid sgyu mar ma shes pas | 17:110

bar do sgyu mar mi shes nas | 18:111

bar d o ’i srid pa mi khegs pas | 19:112

skye ba yang dang yang blang ste | 20:113

khams gsum ’khor bar ’khyams pa yin | 21 :114

de ltar rmi lam dngos dag las | 22:113

bio ni ’jug tu ma btub na | 23:116

sngon du ’gro ba dag byas te | 24:117

bskyed rim bzlas pa’i rtags dag dang | 23:120

’du ’dzi shin tu nyung ba dang | 26:121

sngar gyi goms pa dkri ba dang | 27:122

mos pa shin tu drags pa dang | 28:123

bskul b a ’i dus dag shes pa’o | 2 9 :124

gnyid ma log pa’i dus su yang | 30:123

dran pa de nyid sgyu ma ru | 31:126

shes b ya’i bsam pa sngon btang la | 32:127

[18]

| nan tan du ni sbyang bar by a | 33:128| de ltar du ni bsgom pa dang | 34:129| phan tshun dag tu phyin pa dang | 33:130| ngal dub dag ni ngal dub med | 36:131| ’grangs ltogs dag ni ’ong ba dang | 37:132| cho ’phrul dag ni bstan pa dang | 38:133| de la sogs pa’i m tshan ma rnams | 39:134| gnyid ma log pa’i dus su yang | 40:135| goms par by a yi bag chags kyis | 41:136| log ka ma yi dus su yang | 42:137| mtshan ma dran pa de rnyed la | 43:138| bag mi tsha bar spyad par bya | 44:139| de ltar sgyu mar yang dang yang | 45:141| nyin mtshan gtan tu bsams nas kyang | 46:142| sgyu mar shes pa’i mtshan ma ni | 47:143| ya mi nga dang bag mi tsha | 48:144| dam dum kem kem ’byung bar ’gyur | 49:145| de ltar [99] brtan par goms par bya | 50:146| de ltar brtan par gyur na ni | 51:147| ’pho ba dag ni bya bar bshad | 52:148| gnyid ma log p a’i dus su yang | 53:149| rang bzhin gang dgar gtang bar bya | 54:150| ’gro sar sems ni btang byas nas | 55:151| log ka ma yi dus su yang | 56:152| der ni bag chags dran byas te | 57:153| de ltar rang gi rig pa yis | 58:154| dpyad cing gong ltar rig pa ’pho | 59:155| ’pho ba brtan par gyur nas ni | 60:156| sgyu ma sbyangs pa’i m tshan nyid kyis | 61:157| sngar gyi goms pa dkri bar bya | 62:158| de ltar snga ma ci bzhin bsgom | 63:159| log kar yang dang yang du bsgom | 64:160| de ltar rmi lam dus su ni | 65:161| dam dum yad yud ’byung bar ’gyur | 66:162| gang la’ang bzang ngan mi blta ste | 67:164| rmi lam ’od gsal ’pho nus pa | 68: —

| rtags ma byung bar ’byangs pa yod | 69:165

| rang gis rig pas rtogs byas pa | 70:166

| ma rtogs na yang ’bad cing brtags | 71:167

| rtsol ba dag ni bskyed byas la | 72:168

| shes pa tshar ni bead par bya | 73:169

| de ltar yang dang yang byas pas | 74:171

| mod du zin pa dag kyang yod | 75:172

| zla bas zin pa dag kyang yod | 76:175

| lo yis zin pa dag kyang yod | 77:174

[19] 267

| yang dang yang du goms byas pas | 78:176

| rmi lam byin gyis rlobs pa yin | 79:177

| de yis bar do bslang bar ’gyur | 80:178

| gong m a’i rmi lam goms pa yis | 81:179

| ’chi kha’i shes pa gsal byas te | 82:180

| ’chi b a’i rtags rnams tshang ba dang | 83:181

| sngar goms pa la’ang sems bzhag ste | 84:182

| ’od gsal ba la ’jug p a’am | 83:183

| yang na gsal ba la mi ’jug | 86: —

| ’chi kar gnyid ni log pa na | 87:184

| dran pa dag ni sngon btang nas | 88:183

| sa bon skyes nas rim khyab bo | 89:187

| gzhi dang khang pa nyid dag dang | 90:188

| las dang pha rol sbyor ba dang | 91:189

| rang lus ngo bo thig le bcas | 92:190

| bcu gnyis m tha’ yi tshig go don | 93:191

| gang gis rtag tu bsgom gyur na | 94:192

| de yi dngos grub dbe ba yi | 93:193

| rdo rje ’dzin pa rang nyid ’gyur | rdzogs so || 96:194

< I I I >

(Section V . l )

.7] bar d o ’i bka dp e’o (26) || bla ma grub thob rnams (101) la phyag ’tshal lo 1| rim gyis ’jug gang zag ni | 1: —

| shes pa’i skye lugs ’di lta ste | 2: —

| snang ba thim dang rtog pa th im | 3:193

| rags pa thim dang phra ba th im | 4:196

| thim rjes la ni goms pa dang | 3:197

| rang bzhin gyis ni ’od gsal ’byung | 6:198

| 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: —

| rgyud la rtog pa shar tsam na | 13: —

| snang ba ’gags pa’i ’gags lugs ni | 16: —

| gzugs sgra la th im de bzhin du | 17: —

| dri dang ro dang reg bya dang | 18: —

(26) d p e d p a o ms.

268 [20]

| sa dang chu dang me dang rlung | 19: —

| de rnams rim gyis snang bar thim | 20: —

| snang b a’i dus na phyi rtags zla ba shar ba lta bu | 21: —

| nang rtags ni shes pa du ba lta b u ’o | 22: —

| snang ba mched pa la thim tsam na | 23: —

| phyi rtags nyi ma shar ba lta bu | 24: —

| nang shes pa srin bu me khyer ba lta b u ’o | 25: —

| mched pa thob pa la thim tsam na | 26: —

| phyi rtags mun pa lta bu | 27: —

| nang shes pa mar me lta b u ’o | 28: —

| thob pa ’od gsal la thim tsam na | 29: —

| phyi rtags sky a rengs shar ba lta bu | 30: —

| nang shes pa nam m kha’ sprin dag pa lta b u ’o | 31: —

REFERENCES

gDams-ngag-mdzod = Gdams ngag mdzod. A Treasury o f Instructions and Techniques for Spiritual Realization, Compiled by Jam-mgon Kon-sprul Blo-gros-mtha’-yas, Reproduced from a Xylographic Print from the Dpal-spuns blocks. (N. Lungtok and N. Gyaltsan) Delhi, vol. V, 1971.

Guenther, H.V. (1963) The Life and Teaching o f Naropa. 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 o f 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. EW, 43, 1-4, pp. 185-98.

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, pp. 687-92. Canberra.

[21] 269