1996. The Tibetan text of Tilopa’s Ṣaḍdharmopadeśa. EW 46(1–2), 145–66

From EAST AND· WEST IsIAO Vol. 46 - Nos. 1-2 (June 1996) The Tibetan Text of Tllopa's $at}Jhsrmopadesa We are acquainted with the $a4dharmopadefa ($DhU), about the so called Six Yogas of Naropa (1) (Ni-ro'i chos drug), through the Tibetan translation, Chos drug-gi man-ngag, which is in the bsTan-'gyur, rGyud-'grel: sNar-thang ed. (2) Peking ed. (3) sDe-dge ed. (4) Co-ne ed. (5) vol. pu, vol. pu, vol. zhi, vol. zhi, fols. fols. fols. fots. 129b.2-130a.5 134b.2-135b.1 270a. 7-271a.3 270a.6-271a.2 It is also included in the gDams-ngag-mdzod, the 19th century Eclectic (ris-med) collection of spiritual instructions compiled by 'Jam-mgon Kong-sprul Blo-gros-mtha' -yas (1813-1899): At the end of the $DhU, Kong-sprul points out that it is a 'small text on the six dharma-s, by the lord of yoga Tilopa, which is like a wish fulfilling gem (cinttimatJi): so it is called by the lineage holders (va1flfadhara) who consider it as the authentic source of the instruction' (6). (1) They are: mystic heat (ca'J4,ali; glum-mol, illusory body (mayakaya; sgyu-Ius), dream (svapna; rmi-kzm), radiant light (prabhasvara; 'od-gsal), intermediate state between life and death (antarabhava; haNJo), and transference ()4",kranti; 'pho-ha). The $DhU assigns this six-fold instruction to four guru-s, viz. Ciryapa, Nisirjuna, Lavapa and Sukhassidhi. For a discussion of these four 'transmissions' (blu'-babs), see Torri.celli 1993. (2) QriainaI blockprints of the Narthang Tanjur kept in the IsMEO Libray, Rome. (') Reprint edition of the Peking Tibetan Tripitaka of the Otani University, Kyoto: TT, vol. LXXXII, no. 4630, pp. 34-35 (Cordier, vol. LXXIII, no. 27). (4) Original blockprints of the Derge Tanjur kept in the IsMEO Libray (T6hoku, no. 2330). (') Microfiche reproduction of the Cone Tanjur kept in the Library of Congress, Washington (Institute for Advanced Studies of World Religions). LMpj 020,18110/11, vol. 180 ( i i ) , fols. 269b-299a. (6) Kong-sprul, p. 107.7: mal 'byor dbang phyug tilli pa'; chos drug g; gzhung chung yid bzhin nor bu zhes brgyud pa 'kin pa mams kyis pms ngag gi khungs su mdzad do. In its conciseness, Tilopa's $a4Jharmopadefti accomplishes a task essentially mnemonic. In fact, it looks like a sort of memorandum requiring the practitioner's appropriate integration from the living words and the example of the guru. Nevertheless, it represents the first attempt of synthesis and the 'authentic source' (khungs) of those yoga techniques in use among the mahasiddha-s. We can presume that Tilopa had the general sketch of a plan in his mind, when he passed this scheme of exercises to Naropa: the plan, beyond the 'greater' Mahayana and tantric literature, of an organic system of yoga which could rise to the rank of dharma. The corpus of Tibetan literature concerning with the chos drug is fairly extensive, but until now the mKhas-grub chen-po ni-ro-tli-pas mal- 'byor-gyi dbang-phyug mar-pa la-tsa-la gdams-pa'i chos drug dril-ba rdo-rie'i mgur by Niropa (7) is the most ancient specific text, and the Chos drug bsdus-pa'i zin-bris by Kun-mkhyen Padma-dkar-po (8) (1526-1592) is by far the most detailed and authoritative one we have in a Western language (9). Hence, in order to shed more light on this topic, it could be useful to add Niropa's text, and some relevant passages of Padma-dkar-po's Tibetan original as glosses to the translation of Tilopa's Chos d~g-gi man-ngag ( 1 0 ) . (7) This short text is included in the biography of Mar-pa by gTsang-smyon He-ro-ka Sangs-rgyasrgyal-mtshan(1452-1507). English translation in the NaIandi Translation Committee 1986: 94-97; Tibetan text in Kong-sprul, pp. 108.1-109.6. (8) In Chandra (1963: 25-30, 187) numbered 2656, the text is in the fourth section (yang-gsang de-leho-na-nyid-ky; rim-pa), fourth rubric (rang-lugs dri-ma-med-pa'; /ta-sgom-spyod-'bras bzh;), second subrubric (sgom-pa nil-to coos dutg-gi sleor) of the dlear-chag of the gSung- 'bum preserved in the Yale University (Poleman 1961: 16-17). English translation: 'The Path of Knowledge: The Yoga of the Six Doctrines', in EvansWentz 1935: 155-252. As for the Tibetan original, I consulted it in the 1920-28 edition of Padma-dkarpo's collected works. (') In Tucci 1949: 125, we read: 'As Tsoo k'a pa was not only the founder of the Yellow Sect, but also the one who codified the doctrines on which the sect's teachings and its liturgical and scolastic individuality are based, so Pad ma dkar po (1526-1592) who lived nearly two centuries after him, when the dGe lugs pa were nearing their final triumph, organized its doctrines from the point of view of the bKa' brgyud pa and precisely of that sect which, from its geographical diffusion, took the name of ~Brug pa. Pad ma dkar po's figure eclipsed those of his predecessors, who were more interested in practical mysticism than on the theories upon it, both for the bulk and importance of his work and for the efficiency of his teachings'. (10) See Appendices I an 11. To the best of my knowledge instruction on all of the chos drug is accessible to the Western reader through the translation of these other works: mKhas-grub mnyam-med dpal-/Jan niI-to-pa'; TNlm-par thar-pa dri-med legs-bshad dbe-chen 'brug-sgra, the biography of Niropa by lHa-btsun Rin-chen-rnam-rgyal (1473-1557), in Guenther 1963: 53-86, pp. 253-65 for the Tibetan text; 'A Transmission of the Wisdom Dakini' by the second DaIai Lama dGe-'dun rGya-mtsho (1475-1542), in Mullin 1985: 92-151; the 'Epitome of an Introduction to the Prodound Path of the Six Yogas of Naropa' by Dwsgs-po P~-chen bKra-shis-rnam-rgyal(1512/3-1587),in Chang 1963: 51-128 from a Chinese version. A good discussion of some aspects of the six teachings can be found, inter alia, in Wayman 1977, Hopkins 1979, Geshe Kelsang Gyatso 1982, and Cozort 1986. These four, and dGe-'dun rGyamtsho's text as well, depend mosdy on the tradition stemming from Tsong-kha-pa: since a separate study will have to be devoted to Tsong-kha-pa's explanatory commentary titled Zab-14m ni-to'; chos drug-g; sgo-nas 'lehriJ-pa'; rim-pa y;d-ches gsum-/Jam, further references to them are postponed to that occasion. (l29b.2) ( ( 1 3 4 b .2 ) ) [270a.7] [[2 7 0 a .6 ]] t106.3] pagination pagination pagination pagination pagination of of of of of N P D C K rgya gar skad du / $a 4Jharma u pa de sha na ma / bod skad du / chos drug gi man ngag ces bya ba / / dpal bde mchog 'khor 10 la phyag 'tshallo / / dal 'byor rgyu 'bras las rnams !as / / mal 'byor don gyi snying po btsal / / / / / / / / / / / / / mal 'byor Ius kyi rtsa yi [270b) tshogs / phra rags rlung dang ldan pa ni / dbang du byed [[270b)) thabs 'khrul 'khor gyis / dbyung mgub dgang dang gzhil ba ste / la la na dang ra sa na / a wa dhii tf'i 'khor 10 bzhi / lte bar tsa1J4aIf yi me / phra rab las 'phel ha", las ni / bdud resi'i chu rgyun dga' bzhi'i gras / rgyu mthun la sogs 'bras bu bzhi / 'khrul 'khor drug gis rgyas par bya / tsirya pa'i u pa de sha'o / 4 n; D C K: y; N P. 6 ha P D C K: pa N. 7 la la na dang ra sa na D C K: la la na dang di pa na N P. 8 a wa dhii tri D C K: a wa dhu ti'; N P. 9 tsa"rja If yi D C K: tsa"rja I;'; N P. 10 hattt N P K: hittt D C. 14 P inserts g lU m m a 'i between u and pa. / / / / / / / / / / snod heud khams gsum ma Ius pa / sgyu ma rmi lam la sogs dpes / 'gro 'dug spyod lam kun tu sbyang / lha tshogs sgyu ma me long gzugs / rdo rje sems dpa' legs hris pa / gzugs hmyan gsal har snang dang mtshungs / de nyid sgyu ma'i gzugs hzhin du / sgyu dpe heu gnyis ltar mthong ha / mal 'byor sgyu ma'i don mthong ha'o / N i gawku na'i u pa de sha'o / 17 leun tu N P K: leun du D C. 18 sgyu ma N D C K: rgyu ma P. DC: na gardzu na'; N P K; P inserts sgyu /us ley; between u and pa. 15 20 24 na gardzu na'; / rmi lam rmi lam don shes shing / / rgyun du zah mo'i don bsgom pa / / N i da thig le la sogs (107) pa / / rigs lnga'i sa hon la dmigs nas / / sangs rgyas zhing ((135a)) dang sangs rgyas hlta / / gnyid dus dbe ehen sgruh pa'i thahs / / la ha pa'i u pa de sha'o / 27 pa D C K: pas N P. 30 gnyid D C: gnyis N P K; sgrub D K: bsgrub N PC. rm; /am gy; between ha and pa';. / / / / / / / / / / mal 'byor a (130a) wa dbii tf pa / a wa dhii fir sems gnas pas / snying gi thig /er sems hrtan pas / 'od dang 'od zer 'ia' ris dang / skya rengs nyi 'od zla 'od dang / nyi ma zla ha shar 'dra dang / lha dang sku yi snang ha sogs / sna tshogs zhing khams dag par 'gyur / mal 'byor pa yi lam ehen tel N i g4rdzu na'i u pa de sha'o / 25 30 31 P inserts 32 dh;; D C K: dhu N P. 33 a wa db;; tir D C K: a wa dbu tir N P; pas N P D C: pa K. 34 brtan D C K: brten N P. 36 rengs N P K: rings D C. 37 dang N P DC: gsal K. 38 sku yi D C K: sku'i N P. 40 te D C K: de N P. 41 na girthu na'i D C K: na garthu na'i N P; P inserts 'od gsal gyi between pa and de. I I I I I I I I I I I I I I I mal 'byor 'chi ba'i dus kyi tshe I dhang po mams dang 'byung ba sdud I zla nyi rlung mams snying gar 'dus I mal 'byor ting 'dzin sna tshogs 'char I mam shes phyi rol yul song na I rmi lam yul bzhin sna tshogs snang I bdun bdun dus tshe 'chi mang dang I de nas skye bar 'gyur ba nyid I de tshe lha yi mal 'byor sgom I yang 114de nyid ngang la gzhag I de Ties skye la phyogs pa'i tshe I mnga' bdag lba yi mal 'byor gyis I s1l4ngsrid lba yi mal 'byor sgom I des ni bar do khegs par 'gyur I su kha si<d>dhi'i u pa de sha'o I 43 sdud DC: bsdud N P K. 44 gar DC K: khar N P. 48 tshe DC K: tshes N P. 50 sgom D C K: bsgom N P. 51 gzhag D C K: bz~g N P. 53 /ha yi D C K: /ha'i N P. 54 sgom DC K: bsgom N P. 56 su kha sidbi'i D C K: pu ka sidhi'i N P; P inserts bar do'i between u and pa. de [2 7 1 a J IMmal 'byor 'pho ba'i tshe I grong 'iN ,·J h a dang sa ban gyis I £ l2 7 J _ H '1'0 'ong ring dang thung ha dang I lbtIla bslab cing 'phar ba'i dus I IlI'ng 'doJ grong du ';ug par bya I I gong du 'pho 114stong ra lba I I y.", sprod hi ka hi", dang hi", I I /ha dang bla ma'i thugs kar 'phang I I des ni 'doJ pa'i gnas su 'pho I I su kha si<d>dhi'i u pa de sha'o I I I I I I 58 gy;s D C K: gy; N P. 60 bslab b C K: slab N P. 62 'pho N P K: 'bo D C; ra N P D C: rang K. 64 kar N D C K: kang P. 65 'pho N P: 'phro D C: 'gro K. 66 su kha sUhi'i D C K: pu ka s;dh;'; N P; P inserts 'pho ba'; between s;dh;'; and u. grub pa'i mal 'byor gyi dbang phyug tilli pa'i zhabs feyi zhal snga nas mdzad pa rdzogs so I I rgya gar gyi mkhas pa na ro pa1'J4ila dang I bod kyi t o tstsha ba mar pa /ho brag pa chos kyi blo gros kyis kha che'i ((1J5b)) gnas pu~pa ha rir bsgyur ba'o I I - mal 'byor gy; dbang phyug N P: gy; om. DC K; zhabs ky; DC K: om. N P; mkhas pa DC K: mkhan po N P; bod ky; to tstsha ba N P: om. DC K; bsgyur ba'o D C K: bsgyur zh;ng gtan la phab pa'o N P. In Sanskrit 'Sa4J,harmopadesa'. In Tibetan 'Instruction Homage to the Glorious (s n ) on the Six Teachings'. Cakrasatpvara! Thanks to the [very] occasion and concomitances [of this birth] (kfal1asampad), the motive (hetu), the fruit (phala), and the resulting activity (11) (samudacara), I have sought for a summary of yoga. [Visualize] the multitude yogin (12): of the energy channels ( n a r ! i) in the body of the (11) Kfa,!a is the very occasion of a birth free from the eight unfavourable ones (aftavakfa'!a), viz. (1) in a hell, (2) as an animal, (3) as a preta, (4) as a long living god, (5) in barbarian regions, (6) with imperfect organs, (7) as a stupid, (8) in a epoch when no buJdha has appeared. Cf. DhS, cxxxiv; Guenther 1959: 14-15,21-22 n. 2; BHS s.v. akfll,!a. According to sGam-po-pa (Guenther 1959: 15-16), sampad refers to ten auspicious concomitances, viz. (1) to be bom as a human, (2) in the central country, (3) with sound senses, (4) free from inexpiable evil deeds, (5) with confidence in the dharma, (6) in a epoch when a buJdha has appeared, (7) his teachings have been given, (8) are flourishing, (9) people follow them, (10) with compassion for others. For a discussion of the three hem, phala, and sumudticara see Guenther 1959: chaps. I, XX, XXI. (12) Padma-dkar-po, dealing with the inner C Il'!4 a li (see Appendix n, quotation no. 1), explains how to visualize the three main naJi-s in connection with the four cam-so Avadhiiti (rtsa dbu-ma) is visualized in the middle of the yogin's hollow body as void, red, radiant, and straight. These four characteristics symbolize respectively the ontological aspect of the dharma-s (dharmataj chos-ny;d), the bliss (sukha; bde-ba), the removing of hindrances, and the axis mundi (akfa), called in Tibetan 'tree of life' (srog-shing). Avadhiiti goes from the brahmarandhra (tshangs-bu-ga) to four inches below the navel. To the right and left of the central nif!i, rasani (ro-ma) and lalani (brkyang-ma) are visualized. They go from the two nostrils up to the top of the head and then, down to the lower end of avadhiiti, they turn up entering [Both] the subtle and the coarse (13) are possessed of the energy winds (14) (v a y u ). 5 Practise the miraculous rotation [exercises] ( y a n t r a ) as a method (15) to control [them]. (u p a y a ) into it. Both the right and left ni4i-s coil around the central one as to form the image of a parasol, or of a wheel (eakra; 'khor-kJ), at the level of the crown of the head, of the throat, of the heart, and of the navel. Thirty-two subsidiary ni4i-s radiate downwards from the head, sixteen upwards from the throat, eight downwards from the heart, and sixty-four upwards from the navel. Cf. bKra-shis-rnamrgyal (Chang 1963: 55-57). (13) In addition to these 120 coarse ni4i-s (rags-pa),lHa-btsun-pa (Guenther 1963: 55, 254) describes those of the heart cakra as branching out into three (8 x 3 = 24), again into three (24 x 3 = 72), then into a thousand so that the multitude of the subde nti4i-s (phra-ba) reaches the total of 72,000. (14) IHa-btsun-pa (Guenther 1963: 56, 254-55) distinguishes the vtlyU-s into five root (mula; rtsaha) and five branch ones (anga; yan-lag). Each mulaviyu is associated with a buJJha family, a colour, an element, a seat, and it regulates a particular bodily function: 1 apina (thur-sef) 2 samina (me-mnyam) 3 pri1J4 (srog-'thin) 4 udina (gyen-rgyu) 5 vyiipaka (khyab-byed) Amoghasiddhi (Don-grub) Ratnasambhava (Rin-'byung) Ak~obhya (Mi-skyod-pa) Amitibha ('Od-dpag-med) Vairocana (rNam-snang) viyu (rlung) yellow Prthivi (sa) blue ap (ehu) red tejas (me) white ikifa (nam-mkha') green anus and sex defecation, etc. navel digestion heart breathing throat salivating, etc. head and limbs movement. As for the five angaviyu-s, (1) in the eyes, cara1Ja (rgyu-ba) is responsible for sight, (2) in the ears, samudaeira (yang-dag-par rgyu-ba) for hearing, (3) in the nose, avieirata (mngon-par rgyu-ba) for smelling, (4) in the tongue, upaeira (rab-tu rgyu-ba) for tasting, (5) in the skin and the sex organs, vicara1J4 (shin-tu rgyu-ha) for sensitivity. (1') Evans-Wentz (1935: 207-9) interpolates in his translation of Padma-dkar-po's text that of a short one on yantrayoga. As Baroetto (1986: 51) observes, 'The Tibetan word corresponding to Sanskrit "yantra" is 'phrul-'khor(or 'khrul-'khor) which, in both languages, means "engine", or "machine". Since the author [Evans-Wentz] had completely missed this linguistic equivalence, he did not even realize that his anthology, in fact, included an authentic text of Yantra Yoga. The real meaning of yantra, in the context of Yoga practice, does not correspond to its etymological significance, although one could perhaps deduce that it is derived metaphorically from the idea that the body is comparable to a natural machine whose fupction is to produce a particular effect by setting it in motion. In any case, what we are considering here is yantra as a physical movement performed to arrive at the goal of Yoga. [...] If physical Yoga has had no determining role in Hinayina and Mahiyina Buddhism, in Vajrayina (Mantrayina, or Tantric Buddhism) it is considered to be a fundamental mean for realisation. It is not surprising however that until now very litde has been known on this particular aspect of Tantric Buddhism, because Tantric methods are transmitted only by way of initiation, that is to say in an esoteric form'. Padma-dkar-po refers to yantrayoga in two places. In the first (Appendix 11, quotation no. 2) it is emphasized that the fundamental practice of ca1J#li, the blazing and dripping process, is based on the six physical exercises, the four-fold technique of breathing, and the drills in the visualization supports (ilamhana; amigs-pa). In the second (quotation no. 3) the six, the twenty, and the fifty Niropa's yantra-s are mentioned. Cf. bKra-shis-rnam-rgyal (Chang 1963: 62). 10 [You are to practise the four:] exhaling, inhaling, maintaining, and forcing (16). [Here is] lalanti, rasanti, and Avadhiiti along which [there are] the four energy wheels (17) (cakra). At the navel, the fire of the mystic heat Is very thin; it then increases; [eventually,] from H A M , A river of nectar (18) ( a m r t a ) [flows: this is] the passage along the four joys (19) (tinanda). The four fruits, to begin with that corresponding [to its] motive (20) (n#yandaphala) , (16) Padma-dkar-po describes the four-fold technique of pri1Jiyiima in three places. In the first short passage (Appendix H, quotation no. 4) it is said that the dead viyu-s are pulled out (bsal) in three times, the upper vayu-s are pressed down (mnan), the lower ones are drawn up ('then), and then both are hold ( 'k i n ) as long as possible. In the second (quotation no. 5), he cites and explains four verses by Niropa where the sequence, compared with that in the $DhU, is 2,3,4, 1: inhaling (bmgub), maintaining (dgang), forcing (gzhm, and exhaling fast ('phang). The third passage (quotation no. 6), rather than a description, is a sort of definition of the vase-breathing technique (kumbhaka; bum-pa-can). Cf. bKra-shis-mam-rgyal (Chang 1963: 57-61). As to Padma-dkar-po's quotation from Niropa see the bKa' yang-dag-pa'i tshad-ma zhes-bya-ba mkha'-'gro-ma'i man-ngag, and the Grub-chen ni-ra-pa'i gdams-ngag chos drug skor-gyi bka'-dpe tshigs-su bcad-pa, in Kong-sprul, pp. 70-71,97; for the attribution of the former text to Tilopa himsdf see Guenther 1963: 54, n. 1. (17) In IHa-btsun-pa (Guenther 1963: 254) the names of the four cakra-s are explicit: mahasukhacakra (dbe-chen-gyi 'khor-lo) at the head; sambhogacakra (longs-spyod-kyi 'khor-lo) at the throat, dharmacakra (chos-kyi 'khor-lo) at the heart, and nirma1Jacakra (sprul-pa'i khor-lo) at the navel. (18) Dealing with the very practice, Padma-dkar-po (Appendix H, quotation no. 7) explains how to visualize a reddish brown A syllable four inches bdow the navd, where lalani and rasani meet with avadhUti, and a white HAJrf £ull of amrta at the crown of the head. When the A is ignited by means of pri1Jiyama, it is visualized as entering avadhUti: first, the fire moves downwards filling the lower parts of the bOdy; then, the £lame of A rises up to the HAJrf and melts it. At that moment, the amrta begins to drip from HA¥, now called 'cow of the sky' (nam-mkha'i ba). (19) In a description of the blazing and dripping process, Padma-dkar-po (Appendix H, quotation no. 8) mentions the four ananda-s connected with the four moments (kfa1Ja; skad-cig) and the four voids. They are experienced while the amrta, dripping from the mdted HA¥, permeates the body of this yogin at the levd of the throat, the navd, and the genitals: 1 ananda (dga'-ba) 2 parruntinanda (mchog-dga') 3 viramananda (khyad-dga') 4 Sllba;ananda (lhan-cig-s!eyes-pa'i dga'-ba) vicitra (sna-tshogs-pa) vipika (rnam-par smin-pa) vimarda (mam-par nyed-pa) vilakfa1Ja (mtshan·nyid dang-bral-ba) (20) Padma-dkar-po (Appendix H, quotation no. 9) mentions all the four (rgyu-mthun) at the navd, (2) vipika (mam-smin) at the heart, (3) purufakara throat, and (4) visa,!,yoga (bral-ba) at the crown of the head. fUnya (stong-pa) atifunya (shin-tu stong-pa) mahiSunya (stong-pa chen-po) saTllaSunya (thams-cad stong-pa). phala-s, viz. (1) nifyanda (skyes-bu-byed-pa) at the Are to be augmented by means of the six miraculous rotation [exercises]. [This] is Ciryapa's instruction (21). 15 [Once] all residences and residents in the three worlds Are taken for a sample of illusion, dream, and so on (22), [Everything,] moving and stationary, is perfectly purified (23). The multitude of the deities are illusions, images in a mirror. Vajrasattva has been well-drawn [in front of a mirror], [His] reflected image is regarded as a crystal-clear apparition (24): That very [image], being the form of an illusion, Is [to be] observed in the manner of the twelve examplesof illusion ( m a y o p a m a ) . [This] y o g a (25) consisting of piercing the illusion Is Nigarjuna's instruction. 20 25 When you recognize dreams as dreams, You al\¥ys attend (bhivanal to [their] deep sense (26). e 1) Cf. Niropa's synthetic verses on ca~4ali(Appendix I, ll. 8-14), where all the elements of the practice, viz. the nil!i-s and the cakra-s, the fire of ca~4ali, the. syllables A and HA¥, the pra~ayama technique of kumbhaka, and the deriving experiences are mentioned. For the same practice as described by Tilopa himself <MahamudropaJefa and Dohako!a) see Tiso & Torricelli 1991: 220-21, n. 31. (22) In Uia-btsun-pa (Guenther 1%3: 63, 257) it is said that all dharma-s can be realized as illusory according to twelve mayopama-s, viz. (1) illusion (sgyu-ma), (2) dream (rmi-lam), (3) mirage (smig-rgyu), (4) reflected image (gzugs-bmyan), (5) lightning (glog), (6) echo (brag-cha), (7) rainbow Cia'-tshon), (8) reflection of the Qloon in water (chu-zla), (9) city ofganJharva-s (dri-za'i grong), (10) unclear sight (migyor), (11) clouds (sprin), (12) miraculous apparition (sprul-pa). e ') Niropa (Appendix I, ll. 17-18) emphasizes that the inner experiences of this practice cannot be expressed, and that all the appearances (snang-ba) must be appreciated as forms of the nirma~kaya (sprul-pa'i sku). e 4) Padma-dkaf-po (Appendix 11, quotation no. 10) shows how to work on the pure mayakaya (tUg-pa'; sgyu-lIIs)as that of a deity in the utpattikrama (bskyed-rim) by means of a mirror. Cf. bKra-shisrnam-rgyal (Chang 1%3: 82-86). e ') According to Padma-dkar-po (Appendix 11, quotation no. 11), an essential point of this yoga practice in the StmIfJiU'1I4krama(rdzogs-rim)is to make the subde body consisting of vayu-s and citta (rlungsems) enter fW a J h U ti in order to pacify the discriminating process (vikalpa; rnam-par-rtog-pa). (26) bKra-shis-rnam-rgyal (Chang 1963: 88) states very clearly that 'the recognition of dream is the core of Dream Yoga practice'. According to Padma-dkar-po (Appendix 11,quotation no. 12) the practice consists of four parts, viz. (1) seizing the dreams (gzung-ba), (2) purifying them (sbyang-ba), (3) training 30 35 Drops (bindu) [with their] final essences (nada), The seed-syllables (bija) of the five families (pancatathagatagotra), are [taken as visualization] supports (a/ambana). Then, [in sleep,] The buddha-fields (buddhak~etra) and the buddha-s will be seen (27). [This] method of achieving the great bliss (mahasukha) in a state of sleep Is Lavapa's instruction (28). [Here is] the yoga [centered on the experience] of the central channel. When the [essence of] thinking activity (citta) dwells in the central channel, [And this very essence of] thinking activity abides in the drop of the heart (29), [Then you will have visions such as]: light, a radiating rainbow, Sunlight and moonlight merging at dawn, in maya (bslab-pa), and (4) attending (bsgom-pa) to the essence of the dream state. It is possible to seize the dreams, i.e. to recognize them as dreams, by means of a zealous resolution ('dun-pa) during the day and on the brink of sleep, a controlled breathing (rlung), and above all specific visualization techniques (dmigs) in sleep. The main visualization support is of a red A ij at the throat (quotation no. 13), while in Naropa (Appendix I, 1.22) and in bKra-shis-rnam-rgyal (Chang 1963: 89-90) a O¥ is visualized. No mention of syllables is made by lHa-btsun-pa (Guenther 1963: 67-69, 259). (27) Padma-dkar-po (Appendix H, quotation no. 14), dealing with the purifying stage, maintains that to behold (mthong) the spiritual lands (zhing-khams) is possible during sleep thanks to the previous visualization of a red binJu at the throat when about to sleep. Cf. lHa-btsun-pa (Guenther 1963: 68, 259); bKra-shis-rnam~rgyal (Chang 1963: 92-93). (28) For a simple but clear comparison between mayakaya and svapna see bKra-shis-rnam-rgyal (Chang 1963: 93-94), who states that the two practices are 'basically alike, but the Dream Yoga should be regarded as supplementary to the illusory Body Yoga. One is used to generate the illusory Body, and the other to further and· perfect it'. (29) As for the 'philosophical' circumstances of this practice, culminating in the synthesis of the mother and son radiant light ('od-gsal ma bu 'dres-pa), Padma-dkar-po (Appendix H, quotation no. 15), dealing with [mIbhisvara on the path (lam-gyi 'od-gsal) in the day time, explains that they are based on the experience of the verfessence of thinking activity in the interval between one thought and the next one (ngos rtog-pa snga.• 'gagsphyi-ma ma-skyes-pa'i bar-du 'dzin). In this context he quotes two verses by Tilopa: 'Do not imagine (mno), do not reclect (bsam), do not investigate (dpyad). I Do not create meditative images ~brgom), nor attend to thinking activity (sems): [simply] let is reabsorb in itself (rangbabs gzhag)'. Cf. the bKa' yang-dag-pa'i tshad-ma zhes-bya-ba mkha'-'gro-ma'i man-ngag, in Kong-sprul, p.69). The very moment of the experience, according to Niropa (Appendix I, 1.34) and Padma-dkar-po (quotation no. 16), is the interval between the cessation of the waking state and the arising of dreaming. The practice is clearly described by Padma-dkar-po (quotation no. 17). First, thinking is converged upon the mantra syllables A, NU, TA, RA visualized on the four petals of the heart cakra, and upon a H U ¥ at the centre of it. Then, there is a progressive process of concentration of citta, until its complete absorption in the final essence ( m iJ a ) of the H U ¥ , graphically represented by the dot of the anusvara. Cf. lHa-btsun~pa (Guenther 1963: 71, 260); bKra-shis-rnam-rgyal (Chang 1963: 96). ma A light like the rising of the sun and the moon (30), Appearances ( t ib h t is a ) of deities, bodies, and so forth, [At that stage,] all the fields [of experience] will be purified. [This] great path of the y o g in - s Is Nagarjuna's instruction. 40 45 . [Here is] the y o g a [which is to be practised] at death (31). The sense faculties ( in d r iy a ) and the elements ( b h iit a ) will draw [from grosser to subtler levels], The energy winds, [passing through both] the moon and the sun [energy channels], gather at the heart. Various meditative absorptions ( y o g a s a m t id h i) arise (32). If the [perception-based] consciousness ( v iin a n a ) is distracted by the external objects, Various [appearances], just like dream-objects, manifest themselves (33). e < » For a good treatment of the four lights connected with the four voids and blisses see bKrashis-rnam-rgyal (Chang 1963: 97-101). ti (31) Niropa (Appendix I, n. 57-58) maintains that the consciousness (;minaj sh.s-pa) in the dream state and that in the in\ermediate state should be mixed (bsre). According to lHa.¥isun.pa (Guenther our body consists 1963: 83-84, 264), in the intermediate state between birth and death (skye-shi bar.do) •••• of flesh and blood (SiI·khrag.gi lus)j in the intermediate state between sleep and waking; Le. in the dream state (rmi-lam bar·do), our body is a subde one consisting of veiyu-s and citta (phra-ba rlung-sems dbyermed.kyi Ius); then, in the intermediate state between death and birth (srid-pa bar-do), our body is a mindbody (manomayaktiya; yiJ-kyi Ius). According to the theory of the three ktiya-s, Padma-dkar-po (Appendix 11, quotation no. 18) distinguishes three stages in the antareibhava. In the first stage it is possible to enter the radiant light of the very being, i.e. the dharmakeiya (chos-sku); in the second, the body of coincidence (yuganaJdha; zung-'iug) or Silmbhogakeiya (longs-spyod-rdzogs-sku); in the third, the nirmei1Jllkeiya (sprul-sku) of a new birth. Cf. bKra.shis-mam.rgyal (Chang 1963: 108-11). (32) Padma·dkar·po (Appendix 11, quotation no. 19) describes the subsiding proc~ss at the moment of death, when both the veiyu-s inherent to the five indriya-s (dbang-po lnga'i rlung) atld the five bhuta·s merge into one another in succession. This is what it is called (quotation no. 20) the first stage of the intermediate state (bar-do dang-po). If one keeps himself in a state of calm during we subsiding process sku), Le. the of the nirmei1Jllkeiya (quotation no. 21), the experience of the yuganaJJhakeiya (zung7'.-gi Silmbhogaktiya, is given as a consequence of the merging of the 'son' and 'mother' radi~t light ('od.gsal to rea1izethe dharmakeiya, passing into the buddha state "",-bu 'd I'ts - p a ) . At that moment it is JX>Ssible (sangs·rg,as). Cf. lHa-btsun-pa (Guenther 1963: 84, 264); bKra-shis-rnam-rgyal (Chang 1963: 101-4). (33) Dealing with the second stage of the antareibhtwa, Padma-dkar-po (Appendix 11,quotation no. 22) saysthat the manomayaktiya, being possessedof all the indriya-s and of a great faculty of movement, perceives the world of dew-s, and so on. At that stage, one can recognize those appearances as appearances of the intermediate state (bar-do-Ia bar-dorngo-shes-pa), and be conscioUsof having died (shi-barngo-shes-pa). Then, by means of his previous skill in yoga practices - in particular, the deity yoga (rang-Ius lhar bsgom) -, one can attain to the Silmbhogakeiya (longs-spyod-rdzogs-pa'i sku). Cf. bKra-shis-rnam-rgyal (Chang 1963: 104). 50 55 60 65 The appearances of death [take] a period seven times long. / Then, there will be a [new] birth. In that time, attend to the deity yoga, Or [simply] abide in the very essence of truth ( t a t t v a ) . After that, on the brink of taking rebirth, The deity yoga of the presiding lord (adhipati), By attending to the phenomenal existence (ibhisabhiva) in the deity yoga, Would prohibit the intermediate state (34). [This] is Sukhasiddhi's instruction. Then, [there is] the yoga at the moment of transference (35). The entering corpses (parakiyapravefa) [is to be practised] by means of the deities and the seed-syllables: What goes and comes, what is distant and close, and The deity yoga: [all that] is to be trained. And then, at the moment of transference, . Do enter whatever corpse you desire (36). If transference is upwards, [where] the deities of the void realm are, You utter, Y A M , H IK , H U 4 f, H U 4 f, [And] will eject [them] into the deities' or [into your] guru's heart. Then you [will] transfer wherever you like (37). [This] is Sukhasiddhl's intruction. (,4) Dealing with this third stage, Padma-dkar-po (Appendix 11, quotation no. 23) explains how it is possible to avoid lUII:k:siderableb irth. Cf.lHa-btsun-pa (Guenther 1963: 85, 265); bKra-shis-rnamrgyal (Chang 1963: 1QV.,). (3') Although ~two practices ~ mentioned, viz. parakayfl/»'tlVef4 and saf!lkrinti, are traditionally considered as one, Nifope and lHa-btsun-pa deal with them separatdy (d. NaIandi Translation Committee: 94, n.). As for the 14,!,krinti, Padma-dkar-po (Appendix H, quotation no. 24) emphasizes its close connection with theintennediate state, and distinguishes three levds of application of the practice: transference into the ~kQya is possible in the first stage of the antaribhava, into the sambhogaktiya in the second St8F, '. into the nirma,!akaya in the third. (36) Cf. Niropf (Appendix I, ll. 49-56). lHa-btsun-pa (Guenther 1963: 75-76, 261-62). (37) A clear 4,Fiption of the practice is given by Padma-dkar-po (Appendix H, quotation no. 25). Once identified htiIiseIf as the devi (rje-btsun-ma), and his guru as Vajradhara (bla-ma rdo-"e- 'chang) above the crown of thehe~, the yogin visualizeshis own avadhiiti joined with that of the guru. Two HUM syllables are vis~d jlt the heart of both. While kumbhaka is practised, the vowd-sign (zhabs-kyu) of the HUM in the gUnl 's h~ is imagined as prolonging itself into the yogi,,' s H U ¥ and drawing it uEwards: after every expiratiqp ( r r u " , p h y ir '!n IJ - p a ) , a sound H I K is loudly uttered in order to draw the H U ¥ up to the head. Similarly, the uttering of a K A makes the H U ¥ to descend again to the heart. Thanks to the mastery of such apractice, when the time to leave the body actually comes, the yogin's consciousness is absorbed into the f f u ¥ intbe heart of his guru, and ejected up into the Ak~ha Heaven ('og-min). Cf. Niropa (Appendix l , H. 41-48); IHa-btsun-pa (Guenther 1963: 72-74,260-61); bKra-shis-mam-rgyal (Chang 1963: 111-15). This is what has been composed at the presence of Tilopada, the accomplished lord of yoga. Naropii, the Indian scholar, and Mar-pa lHo-brag Chos-kyi Blo-gros translated it at Pu~pahari in Kasmir. [108.1] / mkhas grub chen po na ro fa pas rnal'byor gyi dbang phyug mar pa chos drug dril ba rdo lie'i mgur / / / / / lie bka' drin can gyi zhabs la 'dud / hod YIII gyi mar pa 1 0 tsa khyod / dal 'byor Ius kyi phung po'i yid / dbyar skye (chon) 'di skad 1 0 / / / / / / / / / / / / sems kyi gnas thabs Ita ba'i gding / Ius kyi gnas thabs sgom pa' i gnad / phyi "i sgyu ma /ha yi sku / nang,", rtsa gsum 'khor 1 0 bzhi / 'og na ( I shad tsa,,4ti li / steng na hat!' yig rnam pa can / stod 'og rlung gi 'khor 1 0 ni / srog mol bum can nyams les yis / bar na bde stong gsal ba'i nyams / ming Y4111gtum mo'i gdams ngag zer / rlung gnad du chud dam 1 0 tsti ba / / / / / / phyi na snang ba sgyu ma tsam / nang na nY4ms myong smra ma btub / nyin mtsJu" snang ha sprul pa'i sku / ming yan, sgyu Ius kyi gdams ngag zer / zhen pa log gam 1 0 tsa ba / 10 tsa la gdams pa'i / / / / / / / / / / / / mgrin par 0 t r l yig 'od zer can / dran 'dun bag chags kyi mtshams sbyor las / skyes pa rmi na pho 'dre zer / bud med rmi na mo 'dre zer / byol song rmi na klu ru 'dzin / dga' ba rmi na sems dpangs bskyed / mi dga' rmi na snying mi dga' / 'dre sems kyi rtsa bar ma shes na / mam rtog gi 'dre la zad pa med / bzang ngan rang grol ston pa'i don / ming yang rmi lam gyi gdams ngag zer / rang bzhin shes sam 1 0 tsa ba / / / / / / / / gnyid dang rmi lam bar zhig na / gti mug chos sku'i ngo bo can / br;od med 'od gsal bde ba'i nyams / r;es la 'od gsal rgya yis thebs / rmi lam 'od gsal 'thug po nyid / ming yang 'od gsal gyi gdams ngag zer / sems skye med du rtogs sam 10 tsa ba / < 'pho ba > / / / / / / / / sgo brgyad 'khor ba'i skar khung can / sgo gcig phyag rgya chen po'i lam / sgo brgyad bead nas sgo gcig 'byed / (109) sems kyi mda' la rlung gi gzhu / hik gi rgyud kyis rab bskul nas / mam shes tshangs pa'i lam nas 'phen / ming yang 'pho ba'i gdams ngag zer / rlung dus su khegs sam 1 0 tsa ba / / / / / / / / / rang Ius dus kyi tshad phebs la / gzhan Ius mtshan klan dam pa' i Ius / bar na yig 'bru rlung gi rta / rten 'brei rlung gi 'khor 1 0 yis / rang Ius khang stong bzhin du bor / gzhan Ius sprul sku'i ngo bo can / ming yang grong ';ug gi gdams ngag zer / rlung las su rung ngam 1 0 tsa ba / / / / / / / / / rmi lam dus kyi shes pa de / bar do'i sems dang bsre dgos pas / longs spyod rdzogs sku'i ngo bo can / dag dang ma dag gzugs sku gnyis / bar do'i dus su zin yang 'tshal/ rmi lam bar do bsre 'pho gnad / ming yang bar do'i gdams ngag zer / bar do 'byongs sam to tsa ba / / / / / / lar phyi nang gi chos la thos pa dgos / go bas mtha' gnyis spong ba yin / yin min gyi sgro 'dogs chod tsan / go las med pa'i lam gcig yin / lam de la skyo ba ga la yod / APPENDIX II Padma-dkar-po's Chos drug bsdus-pa'i zin-bris An outline of the text, with Evans-Wentz's paragraph-system in brackets, is provided to help the reader understand the context of the quotations. 1 1.1 1.1.1 1.1.2 1.1.3 1.1.3.1 1.1.3.2 1.1.3.3 1.1.4 1.1.5 1.2 1.2.1 1.2.1.1 1.2.1.2 1.2.1.2.1 1.2.1.2.2 gtum-mo (9-179) sngon-'gro: the [five] preliminary [practices] (10-46) phyi-lus-kyi stong-ra: visualizing the body-hollowness (11-16) nang-rtsa'i stong-ra: visualizing the hollowness of the energy channds (17-22) bsrung-ha'i 'khor-lo bsgom-pa: attending the protective wheels: (23-33) lus-gnad: the essential point about the body (24) rlung-gnad: the essential point about the energy winds (25) dmigs-pa'i gnad: the essential point about the [visualization] supports (26-33) rtsIJ-lam sbyang-ba: purifying the pathways of the energy channds (34-40) rtsIJ-gnas byin-gyis brlabs-pa: blessing the centres of the energy channds (41-46) dngos-gzhi: the [three] fundamental [practices] (47-146) las-kyi gtum-mo: performing the mystic heat (48-96) . hea'-ha lus-feyi gnad: the essential point about the postures (49-50) zhi-drag rlung-gi gnad: the essential point about calm and violent energy winds (51-62) ';am-rlung: the calm energy winds (52-61) drag-rlung: the violent energy winds (62) bsgom-pa dmigs-pa'i gnad: the essential point about the [visualization] supports in the attending 1.2.1.3.1 1.2.1.3.2 1.2.1.3.3 1.2.2 1.2.2.1 1.2.2.2 1.2.3 1.3 1.3.1 1.3.1.1 1.3.1.2 1.3.1.3 1.3.2 1.3.2.1 1.3.2.2 1.3.2.3 2 2.1 [practice] (63) phy'i gtum-mo: the outer mystic heat (64-65) nang-gi gtum-mo: the inner mystic heat (66-69) gsang-gi gtum-mo: the secret mystic heat (70-96) nyams-kyi gtum-mo: experiencing the mystic heat (97) thun-mong-gi nyams: the common experiences (98-116) khyad-par-gyi nyams: the special experiences (117-136) mchog-gi gtum-mo: the sublime mystic heat (137-146) bogs-'don: the [two] deriving benefits (147-179) drog-kyi bogs-'don: the deriving benefit of warmth (148) lus-gnad: the essential point about the body (149-150) rlung-gnad: the essential point about the energy winds (151) dmigs-pa'i gnad: the essential point about the [visualization] supports (152-162) dbe-ba'i bogs-'don: the deriving benefit of bliss (163) yid-rig: the mental consort (164) 'bar-'dzag: blazing and dripping (165-178) lus-kyi 'khrul-'khor: the physical miraculous rotations (179) sgyu-lus (1-25) ma-dag-pa'i sgyu-lus sgyu-mar sbyang-ba: purifying the impure illusory body as illusion (2-5) 2.2 2.2.1 2.2.2 2.3 3 3.1 3.1.1 3.1.2 3.1.3 3.1.3.1 3.1.3.2 3.1.3.3 3.2 3.3 3.4 4 4.1 4.2 4.2.1 dag-pa'i sgyu-lus sgyu-mar sbyang-ba: purifying the pure illusory body as illusion (6) bskyed-rim sgyu-ma: the [treatment of] illusion in the developing stage (7-13) rdzogs-rim sgyu-ma: the [treatment of] illusion in the completion stage (14-22) gnyis-bsdus-kyi chos thams-cad sgyu-mar sbyang-ba: purifying all constituents of both [pure and impure mayakaya] as illusion (23-25) rmi-lam (1-32) gzung-ba: seizing [the dream] (2) 'd~n-pa'i stobs-kyis gzung-ba: seizing by means of a zealous resolution (.3-6) rlung-gi stobs-kyis gzung-ba: seizing by means of the energy winds (7) dmigs-pa'i stobs-kyis gzung-ba: seizing by means of the [visualization] supports (8) dngos: [the visualization support] itself (9-10) spogs chog: how to get the benefit (?) (11-13) 'byams-gcad-pa: preventing [the dreams] from spreading out (14-22) sbyang-ba: purifying (23-27) sgyu-mar bslab-pa: training in the illusion (28-29) rmi-lam-gyi de-kho-na-nyid bsgom-pa: attending to the essence of the dream (30-32) 'od-gsal (1-37) gzhi'i 'od-gsal: the radiant light of the ground (2-3) lam-gyi 'od-gsal: the radiant light of the path (4-33) nyin-mo-lam dang rang-bzhin gaig-tu bsre-ba: mixing with the actuality [of the radiant light] in the day-time mtshan-mo-lam radiant (5-13) dang rang-bzhin gdg-tu bsre-ba: mixing with the actuality [of the light] in the night-time (14-32) bar-do-lam dang rang-bzhin gcig-tu bsre-ba: mixing with the actuality [of the radiant light] in the intermediate state (33) 4.3 5 5.1 5.2 5.3 6 6.1 6.1.1 6.1.2 6.1.3 6.2 6.2.1 6.2.2 'bras-bu'i od-gsa/: the radiant light of the goal (34-37) bar-do (1-63) 'od-gsal chos-sku'i lam-khyer: using the radiant light as a path to the [experience of] dharmakaya (2-25) zung-';ug Iongs-spyod-rdzogs-sku'i lam-khyer: using the coincidence as a path to the [experience of] sambhogakaya (26-45) skye-ba 'dzin-pa sprul-sku'i lam-khyer: using the taking birth as a path to the [experience of] nirmatJakaya ~46-63) 'pho-ba (1-19) ['pho-ba gsum: the three transferences] (1-5) chos-skur 'pho-ba: the transference into the dharmakaya (2) Iongs-skur 'pho-ba: the transference into the sambhogakaya (3) skye-ha 'dzin-pa: taking birth (4-5) rnam-shes bla-ma'i pho-ba: the transference of consciousnessinto the guru (6-19) sbyang-ba: purifying (9-18) las-Ia sbyar-ba: the practical application (19). Every passage is headed by the progressive number of the quotation with references to the context (outline and Evans-Wentz's translation), and to the place in the $ D h U glossed by it. 1 (1.2.1.3.2 EW, SS 67-69) cf. SDhU, n. 3-4, 7-8 [5b.5] Ius stong ra'i dbus su rtsa dbu ma ngo bo chos nyid mtshon pas stong pa / kha dog bde ba mtshon pas dmar ba / byed las sgrid pa dag pas gsal ba / mtshan nyid srog shing mtshon pas drang ha ste mtshan nyid bzhi ldan / tshangs bu ga nas lte 'og sor bzhir zug pa'i sna gnyisbcad khar yod pa / g-yas [6a] g-yon du ro brkyang gnyis lug riud kyi rgyu ma Ita bu klad rgya'i steng nas mdun du 'khyogs shing sna'i sgor zug pa / mar sna dbu ma'i nang du chud pas yi ge cha'i phong Ita bu / rtsa gsum 'dus mtshams spyi bor rtsa 'dab sum cu rtsa gnyis kha 'og tu Ita ba / mgrin par bcu drug yar Ita ba / snying gar brgyad mar Ita ha / lee har drug cu rtsa bzhi yar Ita has gdugs kyi rtsib ma Ita bu'am / shing rta'i 'khor Iodang rgyud bzhin du bsgom moo 2 (1.3.2.2 EW, S 165) cf. SDhU, 1. 5 [9b.5] dngos gzhi 'bar 'dzag la / Ius gnad me thab drug chings rlung gnad sbyor ba bzhi ldan / dmigs pa'i gnad. 3 (1.3.2.3 EW, S 179) cf. SDhU, 1. 5 [10a.6] rtsa ha'i 'khrul 'khor na ro drug [lOb] skor dang / nyi shu pa dang / Inga bcu pa la sogspa bya'o. 4 (1.1.3.2 EW, S 25) cf. SDhU, 1. 6 [3a.4] rlung gnad ni dung ro lan gsum bsal nas / steng dung mnan / 'og dung yid tsam 'then pa'i kha sbyor tsam thub 'dzin pa. (1.2.1.2.1 EW, SS 56-61) 5 cf. $ D h U , 1. 6 [5aA] I bmgub dang dgang dang gzhil ba dang I I 'phang bar bya dang mam bzhi I I sbyor ba bzhi ldan ma shes na I I yon tan skyon du 'gyur ba'i nyen I zhes pa'i don phyi'i sor heu drug tsam gyi thad nas sgra med du sna gnyis kyi nang du gzhug pa bmgub pa I de lte 'og tu mnan I 'og rlung cung zad 'then 114$ kha sbyor du 'd%in pa dgang ha I mi thub la khad pa dang bmgub chung byas I g-yas heag I g-yon heag I cha mnyam du bcag [5b] pa gzhi! ba I de 114$ mi thub la khad pa dang sna gnyis 114$ I dang po dang m;ug tu shed chung zhing I bar du shugs che bar dbyung ha mda' /tar 'phang ha' o. 6 (1.3.1.2 EW, S 151) [9a.6] rlung gnad ni steng mnan I 'og bsdam [9b] pa'i bum pa can boo (1.2.1.3.3 EW, S§ 71-86) cf. $ D h U , ll. 9-11 [6aA] lte 'og sor bzhi'i dbu ma'i nang 10 brkyang gnyis 'd%om pa'i rtse mor I a thung shad ( p u ) 7 ti'i mam pa can sor phyed pa I kha dog dmar ser I reg bya tsha ba I spu rtse rlung gis bskyod pa /ta bur bskyod pa myur ba phe1!' phe1!' gyi sgra sg10g pa dang I spyi bo'i dbu ma'i nang du han,z yig dlear po bdud rtsi 'd%agla khad pa gsal btab nas I rlung bmgubs pa 10 brkyang gi lam du song I de gnyis phus btab pa /tar gang 114$ dbu ma'i nang du zhugs I a shad la phog pas dmar Item gyis song I dgang ha dang gzhi! ba'i tshe de kho na la sems rtse gcig tu gzhag I [6b] dbyung ba'i dus rlung dbu ma'i nang nas mgo 'phyur 'phyur don par bsams nas I dngos su sna nas 'bud do I I de la sems rtse gcig pa thob 114$ I de nas tshul de 'dra ba'i rlung thebs gnyis pas I a shad las me sor phyed pa rtse mo shin tu mo ba 'bar bas I mtshan nyid bzhi ldan du gyur ba 'phang thung /ta bur bStlm I rlung de 'dra ba re res mes sor phyed phyed sbar bas brgyad kyis lte bar sleb I rlung khug pa heus lte ba'i rtsa 'dab mes gang I yang heus lte ba 114$ mar song rkang sor gyi rtse'i bar mes gtI"g I de 114$ bcus yar 'har has mying ga man gang I bcus mgrin pa dang I heus spyi bo gang ba 'har ha la dmigs 114$ I nam mkha'i ha ni rim bzhin zho. (1.3.2.2 EW, SS 170-78) cf. $ D h U , 1. 11 ha'!' yig chi! gyis bzbu ha'i rgyun mgrin pa'i rtsa 'khor gang bar babs pas dga' ha'i dbe ha dang I mam pa sna tshogs pa'i skad cig ma dang I stong pa'i ngang du mnyam par gzhag I de 114$ my;"g lea gtI"g ha mchog dga' dang I mam par sm;n pa dang I shin tu stong pa I lte bas khyad dgtl' dang I mam par nyed pa dang I stong pa chen po I gStlng ba'i sna rtse'i mthar thug par habs pas /ha" cig skyes pa'i dgtl' ha I mtshan nyid dang bral ha'i skad cig thams cad stong pa 'od gStlI "gos gzu"g 114$ I 'd%agmed du gzung has lte ha snying ka mgrin pa spyi bo gang ba dga' ba nas /ban skyes kyi har ngos gzung har bya'o. 8 [1 0 • .3 ] 9 (1.2.3 EW, S 142) cf. $ D h U , 1. 12 [8b.6] lte ha I my;ng ga I mgrin pa I spyi bo mams su rgyu mthun dang I mam smin dang I skyes bu byed [9a] pa da"g I bral ba'i 'bras bu'i tshul bzhi. < sgyu Ius> (2.2.1 EW, SS 8-13) cf. $ D h U , ll. 19-22 [l1a.1] rdo 1e sems dpa' am I yi dam gyi /ha gang yang rung ba'i bris sku 'gying log me long du 10 'char du bcug la / de'i gzugs brnyan la mig dang shes pa ma 'gyur bar bltas nas de ;; Ita ba yid yul du bsgoms pas 'char ba dang / me long dang rang gi bar du bsgom de nas rang me long nang gi /ha'i gzugs de;; Ita bar bsgom pas / reg tu rung ba tsam du 'char na / gang mthang ha'i gzugs gcig de /ta bu'i /ha'i skur bsgom / de gsal na gang mthong ba'i gzugs thams cad yi dam gyi /ha de Ita bur gsal btab pas / snang ba thams cad lha'i rol par 'char ba lha'i de kho na nyid ces bya. 11 (2.2.2 EW, S 17) [l1a.6] rlung [lIb] sems dbu mar tshud / rnam par riog pa zhi nas. < rmi lam > 12 (3, 3.1 EW, S 1) cf. $ D h U , 11.25-26 [l1b.6] rmi lam la / gzung ba / sbyang ba / sgyu mar bslab pa / rmi lam gyi de kho na nyid [12a] bsgom pa bzhi las / dang po gzung ba la / 'dun pa'i stobs kyis gzung ba / rlung gi stobs kyis gzung ha / dmigs pa'i stobs kyis gzung ba gsum. 13 (3.1.3.1 EW, SS 9-10) cf. $ D h U , 11.27-28 [12a.6] rang nyid /tar bltas pa'i mgrin pa'i dbus [12b] su gsung rdo rye'i ngo bo if ? yig dmar po gsal btab / de'i 'od kyis snang ba thams cad me long nang gi gzugs brnyan ltar snang la rang bzhin med pa'i sgyu mar bsgoms pas zin par 'gyur ro. 14 (3.2 EW, SS 25-26) . cf. $ D h U , 11.28-29 [13a.4] nyal khar mgrin pa'i dbus su thig le dmar po'i nang du gang blla 'dod pa'i zhing khams de'i yon tan thams cad gsal har shar har mos te sems gzung has / dga' ldan nam / bde ba can / mngon par dga' ha la sogs pa gang 'dad pa'i zhing khams mthong ba. < 'od gsal > (4.2.1 EW, SS 9-13) cf. $ D h U , 11.32-34 [1 4 8 .4 ] "gos riog pa snga ma 'gagsphyi ma ma skyes pa'i har du 'dzin / lam du tilli pa'i chos drug gis slo"g ste / de yang / mi mno. mi bsa", mi dpyad cing / / mi bsgom mi sems rang habs gzhag / de /tar bsgoms pas gang snang stong nyid du shar ba 'od gsal bu / riog pa snga phyi'i so mtshams su sems kyi gnas lugs sgrib med du shar ba 'od gsal ma / de ngo shes pa 'od gsal [14b] ma bu 'dres pa 'am / I4m dang rangbzhin gcig tu 'dres pa zhes bya'o. 15 16 (4.2.2 EW, S 17) cf. $ D h U , 11.32-34 [14b.4] ngos ",in par gyi riog pa 'gag rmi lam gyi snang ha ma byung ba'i har du 'dzin. 17 (4.2.2 EW, SS 21-24) cf. $ D h U , 11.32-34 [14b.5] lus lhtJr bsgoms pa'i s",ing padma 'dab ma bzhir gyes pa'i dbus su hut1,t/ mdun du a / g-yas su nu / rgyab tu 14 / g-yon du ra gsal btab / gnyid du thim thim 'gro ha'i tshe snang grags thams cad [15a] rang la thim / de padma 'dab bzhi 14 / de nas g",id kyis cher bzi ba'i tshe mdutl gyi a 14 thim / de g-yas kyi nu / de ta / de ra 14 / de hUt1,t/ hUt1,tgi zhabs kyu ha / de zla tshes / de thig le / de ni da. < bar do > 18 (5, 5.1 EW, SS 1-2) cf. S D h U , 1. 42 [15b.3] bar do la I bar do dang po 'od gsal chos sku'i lam khyer I gnyis pa zung ';ug longs spyod rdzogs sku'i lam khyer I gsum pa skye ba 'dzin pa sprul sku'i lam khyer dang gsum. 19 (5.1 EW, SS 7-11) cf. $ D h U , n. 43-45 [16a.2] mig sogs dbang po lnga'i rlung nang du thim pas gzugs sogs kyi snang ba nub pa I snang ba thim pa I de nas sa chu la thim I Ius feyi zungs shor I chu me la thim I skom zhing kha sna bskams I me rlung la thim I drod yal I dung mam shes la thim. 20 (5.1 EW, S 19) cf. $ D h U , n. 43-45 [16b.2] 'chi srid kyi dngos gzhi I bar do 'go rtsom pa'i thog ma yin pas I gdam ngag pa mams kyis bar do dang po zhes bya'o. 21 (5.1 EW, SS 22-25) cf. S D h U , 1. 45 [16b.3] thim rim gyi steng du ma bcos par glod pas thim rim shar grol du song ba ;od gsal bu I de'i rkyen gyis bzhi pa 'od gsal shar ba ma I de sngar 'dris kyi mi dang 'phrad pa Ita bur rig pa 'od gSilI ma bu 'dres pa zhes bya ste I 'od gsal de la nam 'dod du gnas nas I de nas lugs bZlog gi snang ba gsum gyis zung ';Uggi skur langs spyi bo nas 'phos pa ni I sbyangs pa can sangs rgyas kyis dang I sbyangs pa cung zad dman pa sa beu ci rigs pa'i rdo rje 'dzin pa 'gyur ro. 22 (5.2 EW, SS 31-42) cf. $ D h U , n. 46-47 [17a.3] gang du skye 'gyur gyi srid pa de'i sha tsbugs kyi yid Ius dbang po kun tshang ba I ma'i mngal ma gtogs gang la'ang mi thogs pa I bSilm pa tsam gyis stong gsum bgrod pa'i las kyi rdzu 'phrul can I bar do nang rigs mtbun pas mtOOng I /ha'i mig gis mthong I zas su dri za ba I nyi zla mi snang bas I snang ba'ang min I mun pa'ang ma yin pas I snang mun 'od kyi bar do I de yang phyed dang bzhi'i zhag tshun brgyal stabs su gnas I de nas shi bar ngo shes pas shin tu my a ngan che ba cig 'byung I de'i dus bar do la bar dor ngo shes pa yod I de'i sngon la brgyal I ph,i nas 'khrul snang shas cbe ba'i phyir I dus de kho nar bar do'i gdam ngag dran dgos pas dus kyi sa zhes bya'o I I [17bllam khyer ni I de las srid pa'i bar ma dor I I sgyu Ius zung ';ug skur gyur te I I longs spyod rdzogs pa'i sku thob bo I I zhes pas I shi bar ngo shes pa dang I rang Ius /har bsgom I de nas rjes gzhig gam I ril 'dzin dran pas 'od gsal du chug I de nas lugs bZlog gi snang ba gsum rgyur byas pa'i 'bras bu zung ';ug rdo rje 'chang du bzhings pa'i sangs rgyas pa yin no. 23 (5.3 EW, SS 60-61) cf. $ D h U , n. 48-55 [18a.4] ';;gs skrag sogs snang ba thams cad sgyu mar dran na mngal ngan pa 'gag I stong pa dang I bla ma'i dam du dran na mngal ngan pa 'gag. < 'pho ba > 24 (6.1 EW, SS 2-4) cf. S D h U , 1. 57 [18b.2] dang po bar do rab coos skur 'pho ba ni I bar do dang po la 'od gsal mngo~ du byas pa de'o I I gnyis pa 'bring longs skur 'pho ba ni I bar dor zung ';ug gi skur bzhengs pa'o I I gsum pa tha ma skye ba 'dzin pa la bya'o. [18b.6J rang tie btsun ma stong rar bsgoms I Ius kyi dbus drang por rtsa dbu ma khang stong [19aJ gi ka ba Ita bu 'og zum pa I steng rgya mthongs kha phye ba Ita bur bsams pa'i gtsug tu I bla ma rdo tie 'chang stong ra'i sku'i nang du ye shes kyi rtsa dbu ma dang I rang gi gnyis kha sbyar du bsams I bla ma'i thugs kar hii'!Zyig sngon po dang I rang gi snying kar rnam shes kyi ngo bo hii'!Z yig spus bris pa Ita bur bsams I dung bum pa can bsgoms I bla ma'i thugs ka'i hii'!Z yig gi zhabs kyu nar gyis brkyang I snying ka'i rnam shes kyi ngo bo la 'khril nas gyen du drangs par bsams I dung phyir 'bud pa dang hik gi sgrags dbugs thengs gcig la nyer gcig sngangs stabs su bya'o I I des hii'!Z spyi bor sleb par bsam I kas 'thur du phab I nags ma byung bar du sbyang I I gnyis pa las la sbyar ba'i tshe I bla ma'i thugs kar thim I bla ma 'og min gshegs I bsam du med pa'i dang la gzhag go. Baroetto, G. (1986) On the 'Phrul-'khor nyi-zla kha-sbyor, the Earliest System of Yantra Yoga in Tibet. The Tibet Journal, XI, 3, pp. 51-57. BHS = Edgerton, F. (1953) Buddhist Hybrid Sanskrit Grammar and Dictionary. New Haven. Chandra, L. (1963) Materialsfor a History of Tibetan Literature. Part 1. New Delhi. Chang, c.c. (1963) Six Yogas of Naropa and Teachings on Mahamudra. Ithaca. Cordier = Cordier, P. (1909-15) Catalogue du fonds tibetain. Paris. DhS = Kasawara, K., F. Max Miiller & H. Wenzel (1885) Dharmasa,!,graha.An Ancient Collection of Buddhist Technical Terms. Oxford (new ed. Delhi 1981). Cozort, D. (1986) Highest Yoga Tantra: An Introduction to the Esoteric Buddhism of Tibet. Ithaca. EW = Evans-Wentz, W. (1935) Tibetan Yoga and SecretDoctrines:Seven Books of Wisdom of the Great Path. London. Geshe Ke1sang Gyatso. (1982) Clear Light of Bliss: Mahamudra in VairayanaBuddhism, transl. Tenzin Norbu, ed. J. Landaw & C. Kolb. London. Guenther, H.V. (1959) sGam-po-pa'sJewel Ornament of Liberation. London. Guenther, H.V. (1963) The Life and Teachingsof Ntiropa. London. Hopkins, J. & Lati Rinbochay (1979) Death, IntermediateState and Rebirth in Tibetan Buddhism. London (2nd ed. Ithaca 1980). Kong-sprul = 'Jam-mgon Kong-sprul Blo-gros-mtha'-yas, Gdams ngagmtkod: A Treasuryof Instructions and Techniques for spiritual Realization, Compiled by ']am-mgon Kon-sprul BIo-gros-mitha'-yas, Reproducedfrom a xylographicprintfrom the Dpal-spunsblocks. (N. Lungtok and N. Gyaltsan) Delhi, Vol. V, 1971. Mullin, G.H. (1985) Selected Works of the Dalai Lama 11. Ithaca. Nilandi Translation Committee (1986) The Life of Marpathe Translator. SeeingAccomplishesAll by Tsang Nyiin Heruka. Boston. Niropa mKhas-grubchen-pona-ro-tti-pasrnal-'byor-gyidbani:"phyugmar-paIo-tsti-lagdams-pa'ichosdrugdril-ba rdo-r;e'imgur in Kong-sprul, pp. 108-9. Padma-dkar-po Ch()Jdrugbsdus-pa'izin-bris in Collected Works (gSung-'bum) of Kun-mkhyen Padma-dkar- • po, Reproducedphotographicallyfrom prints/rom the 1920-1928Gnam 'BrugSe-baByan-chub-glinblocks. (Kargyud Sungrab Nyamso Khang) Darjeeling, Vol. XXII, 1974, pp.265-301. Poleman, RI. (1961) A Survey o/Tibetan Xylographs and Manuscripts in Institutions and Private Collections in the United States and Canada. Washington. Tiso, F. & F. Torricelli (1991) The Tibetan Text of Tilopa's Mahimudropadda. E W , 41, 1-4, pp. 205-29. Tohoku = Ui, H., M. Suzuki, Y. Kanakura & T. Tada (1934) A Catalogue-Index 0/ the Tibetan Buddhist Canons (Bkaq-qgyur and Bstan-qgyur). Sendai. Torricelli, F. (1993) Chos drug and b&'-babs bzhi: Material for a Biography of the Siddha Tilopa. EW, 43, 1-4, pp. 185-98. TT = The Tibetan Tripitaka: Peking Edition, ed. D.T. Suzuki, Tibetan Tripitaka Research Foundation, Tokyo-Kyoto. Tucci, G. (1949) Tibetan Painted Scrolls. Roma. Wayman, A. (1977) Yoga 0/ the Guhyasama;atantra. The Arcane Lore 0/ Forty Venes: A Buddhist Tantra Commentary. Delhi.