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The Tanjur Text of the "Ājñāsaṃyakpramāṇa-nāma-ḍākinyupadeśa"Author(s): Fabrizio TorricelliReviewed work(s):Source: East and West, Vol. 47, No. 1/4 (December 1997), pp. 249-269Published by: Istituto Italiano per l'Africa e l'Oriente (IsIAO)Stable URL: http://www.jstor.org/stable/29757324 .

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The Tanjur Text of the

Ajn?samyakpram?na -n?ma-d?kinyupadesa

by Fabrizio Torricelli

The English phrase 'Six Yogas of N?ropa' is a free translation of the Tibetan

'Nd-ro'i chos drug', as it refers to six principles or teachings (Skt. dharma\ Tib. chos),

the transmission ofwhich stems inTibet fromMar-pa Chos-kyi-blo-gros (1012-1097),a disciple of the Indian N?dap?da (N?-ro-p?, or N?-ro-pa, 956-1040) i1), the great

adept (mah?siddha;grub-thob hen-po) inTantrism. Most of theknowledge and

experience of the Vajray?na Indian masters of centuries of highest yoga tantra

{anuttarayogatantra; rnal-'byor-bla-med-kyi rgyud) is summarized in these six principleswhich 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

indispensableto rely nmethods bywhich one coulddraw theenergywinds (v?yu;rlung)from the left channel (lalan?; brkyang-ma)nd the rightchannel (rasan?;ro-ma) of the subtle body in the central one (avadh?ti; 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 vdyu-s into avadh?ti. On the other hand, the

yogi engaged in it is required to perform other exercises supporting this entry of the

v?yu-s into avadh?ti. All the schools of Tibetan Buddhism consider the Nd-ro'i chos

drug a unique practice with distinct technical focuses, namely 1) the so-called mysticheat (cand?li;gtum-mo)y) the illusorybody (m?y?k?ya;sgyu-lus), ) the dream

(svapna; rmi-lam), 4) the radiant light (prabh?svara; }od-gsal), 5) the intermediate state

between life and death (antarabh?va; bar-do), and 6) the transference of the noetic

power (samkr?nti; }pho-ba), an extreme device of which is known as the entering

corpses (parak?yapravesa; grong-'jug). It should be kept in mind that the essentialinstructions of these six teachings can be found in tantras such as theHevajra and

0 According toTurrelWylie (1982) theFire-Male-Dragon year ofN?ropa's birth shouldbe 956insteadof 1016, and the Iron-Male-Dragonyearofhis death shouldbe 1040 and not 1100, as proposedbyHerbert Guenther (1963: viii-ix).

(2)Dharamsala, 23rdMarch 1990.

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the Guhyasam?ja. In particular, the practice of mystic heat, which is traditionallyknown as the foundation stone of the path, ismainly based on theHevajratantra,

whereas in the Guhyasam?jatantra special emphasis is placed on the illusory bodyand 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

byTilopa (928-1009) (5),theBengalimasterofN?ropa. In fact,his Saddharmopadesa[T?hoku, no. 2330) can be considered as the first attempt to arrange in a systemthe 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 Nd-ro'i chos drug literature: T?hoku, no. 2331. Missing in thesNar-thang and Beijing bsTan-'gyur, its Tibetan title is bKa1 yang-dag-pai tshad-ma

zhes-bya-ba mkha'-gro-ma'i man-ngag:

D sDe-dge edition (7) vol. zhi, fols. 271a.3-273a.3

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

As to the Sanskrit title, the T?hoku Catalogue's reconstruction, Ajndsamyakpramdna

(3) So, forexample, it is explained byMar-pa, and cited by Tsong-kha-pa inhis Zab-lam N?-ro'ichosdrug-gi go-nas khrid-pa'i im-pa id-ches sum-ldan, ol. ta of theTashilunpo blockprintedition of

Tsong-kha-pa's gSung-'bum: [441.6] bla-ma Mar-pa'i zhal-nas /sgo-srungs N?-ro pan-chen-la //rgyud zab-mo

dGyes-pa-rdo-rjehos// sre-'phomtshams-sbyor-gyidams-ngaghob// hyad-par tum-mo as-rgyahus//snyan-brgyud-kyinad-lango-sprod442]by s //hes spyir sre-'pho nyan-brgyud-kyigo-sprod ang/khyad

par-du Kye-rdor-nas 'byung-ba 'i 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 //yang Mar-pa'i zhal-nas / nub Dula-kse-tra'i grong-khyer-du //dpal Ye-shes-snying-po'i zhabs-la

gtugs I/pha-rgyud gSang-ba-'dus-pa mnyan //sgyu-lus 'od-gsal-gyi gdams-ngag thob /I lam-rim-pa lnga-yi don-la

bslabs zhesgsungs-la dpalN?-ro-pa-largyud hyad-par-du phags-pazhi-labrten-paigdams-pakhyad-pardu 'phags-pa bzhi gsan-pa 'igcig / dpal gSang-ba- 'dus-pa-la brten-pa 'i rim-pa Inga 'igdams-ngag yin-pas /Ye-shes

snying-po dang N?-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) Ifwe relyupon the thesisofWylie, even the dates ofTilopa's life should be anticipated of a

sixty-year ycle, from988-1069 (Guenther 1963: viii) back to 928-1009.

(6) For a discussion of the identification f thosemasters see Torricelli 1993.

(7)Original blockprintsof theDerge bsTan-'gyur ept in the IsIAO Library.

(8)Microfiche reproduction f theCone bsTan-'gyur ept in theLibraryofCongress,Washington(Institute orAdvanced Studies ofWorld Religions): LMpj 020,181 10/11,vol. 180 (?), fols.269b-299a.

250 [2]

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n?ma-d?kinyupadesa, is to be preferred instead of the less correct ?hapramanasamyag0

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 (m?yopamak?ya; sgyu-ma lta-buyi

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 ang gcig-car-ba: some general preliminaries concerning with

the differentiation between gradual and instantaneous path (1-24)2 gtum-mo 'od-gsalsbyangs-pa-la sgyu-ma Ita-bui lus bsgom-pa: attending to

the illusion-likebody

in thepurification

of the innerheat 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-pargnas-pa: the utmost 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 'irim-pa i tshul: the transference in a developing stage attitude

(43-55)2.2.1.1.2 sgyu-ma ngos-kyi 'pho-ba: the transference into the actual illusion (56-67)2.2.1.1.3

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

2.2.1.2 ma-bslabs-par 'pho-ba: the transference as no longer a trainee (77-83)2.2.2 grong-du 'jug-pa: entering corpses (84-93)

2.2.3 rmi-lam: the dream (94-194)2.2.3.1 dran-pa: themindfulness (98-104)2.2.3.2 sgyu-marshes-pa: the cognition of the illusion (105-155)2.2.3.3 sbyangs-pa: purifying (156-178)2.2.3.4 goms-pa: practising (179-183)2.2.3.5 gong-du 'pho-ba: the transference upwards (184-194)2.2.4 bar-do: the intermediate state (195-222)

Even if it has no author recognized in the T?hoku Catologue, the

?jn?samyakpram?na-n?ma-d?kinyupadesa can be ascribed toN?ropa, or at least to the

first tradition stemming from him. In fact, most of it corresponds to some passages

from those N?ropa's teachings collected under the title Grub-chen N?-ro-pai gdamsngag chos drug skor-gyi bka-dpe tshigs-su bcad-pa, pp. 95-106 of vol. V of Kong-spruPs

gDams-ngag-mdzod (K). The fifteen short texts (bka-dpe) collected under that title

(9) It isnoteworthy hat there s aworkwith the same title nd associatedwithTilopa in the second

partof the first ectionof volumeV, pp. 69-89, of thegDams-ngag-mdzodompiled by 'Jam-mgonong

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; VIII. 1,

VIII.2, VIII.3 -gDams-ngag-gnad-kyi bka'-dpe. In particular, the two texts, T?h. 2331

and K, match as follows:

Tohoku no. 2331 K

outline verse D C section page1-2.2.2 1-93 271a.3-272a.l 271a.2-272a.l I5.2-96.6

2.2.3 94-194 272a.l-272b.7 272a.l-272b.7 III 98.1-99.7

2.2.4 195-222 272b.7-273a.3 272.b.7-273a.3 V.I 100.7-102.4

At the end of K, p. 106.3, Kong-sprul writes: ces Nd-ro-pa'i bka'-dpe-rnams rdzogs-so,

'so the[se] texts by N?ropa are completed'. The relevant sections of Kare

given inthe "Appendix" in order to supply this edition of the Ajndsamyakpramdna-ndma

ddkinyupadesa with a concordance between the two traditions.

With regard to my attempt at translation, I would like to thank Mr. Tsepak

Rigzin andMr SangyeTandar Naga of theLibraryof TibetanWorks andArchives,Dharamsala, H.P., India, for their precious help and suggestions in interpreting some

puzzling passages of the text.

TEXT

[271a.3] : Pagination ofD[[271a.2]] : Pagination of C

figure '.figure : Concordance T?h. 2331 :K

rgyagar skaddu |? ha prama na samyagn?ma (10)d? ki nyu pa de sha |bod skaddu Ibka' yang dag pa'i tshad ma zhes bya ba mkha' 'groma'i man ngag |

Idpal rdo rje 'changchenpo la phyag 'tshal lo |

1 Igang zag bio yi khyadpar gyis | 1 : ?

Irimgyispa dang cig carba | 2 : I, 1

Irimgyispa yi smanchen 'di | 3:

I, 2I ig carba yi dug chen yin | 4 : I, 3

I ig carba yi smanchen 'di | 5 : I, 4

Irimgyispa yi dug tu 'gyur 6 : I, 5

Ides na sbyangspa'i 'phrocan la | 7 : I, 6

(10) sa myag? D : sam myag? C.

252 [4]

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I ig carba ni bstan par by | 8 : I, 7

Isemscan dang po'i las (n) can la | 9 : I, 8

Irimgyispa 'dibstan par bya | 10 : I, 9

I ang po nyonmongs gdul ba ni | 11: I, 10Ikhamskyi rab tudbye ba bya | 12 : I, 11

I hungpo zhig grol bsgom par bya | 13 : I, 12

I la mas bstan pa'i lamgyini | 14 : ?

Islobma yongs su sminbya zhing | 15 : ?

I skyed rimgzhung las shespar bya | 16 : I, 13

Ingag (12)dben pa dang zlung sgompa | 17 : I, 14

I la ma'i zhal las shespar bya | 18 : I, 15

Isems la dmigs pa'i man ngag ni | 19 : ?

I de ba chen po'i man ngag go | 20 : ?

I yang chub semskyiman ngag ni | 21:?

I la ma'i zhal las shespar bya | 22: ?

I hyag rgyachen po'i man ngag ni | 23 : I, 16

Iman ngag tshigbsdus dag las shes | 24 : I, 172 Igtummo 'od gsal sbyangs a la | 25: ?

Isgyuma lta bu'i lusbsgompa | 26 : I, 18

Islobpa dang nimi slobgnyis | 27 : I, 19

Islobpa la yang gnyisyin te | 28 : I, 20

Imngon par rtogspa'i rimpa dang | 29 : I, 21

Irangnyid lhagpar gnas pa'o | 30 : I, 222.1 Imngon par rtogspa'i rimpa la | 31: I, 23

Igsangba'i dbang gi dus dag tu | 32 : I, 24Ime longdrima med pa [271b] la | 33 : I, 25

Irdo rje semsdpa' legsbris [[271b]] te | 34 : I, 26

I e yi gzugsbrnyan snangdang mtshungs | 35 : I, 27

I hes bya ba nas sgyuma'i dpe bcu gnyiskyi sgonas

rtogspar bya'o | 36 : I, 282.2 Irangnyid lhagpar gnas pa la | 37: I, 29

I pho dang grongdu 'jugpa dang | 38 : I, 30

Irmi lam bar do rnampa bzhi | 39 : I, 312.2.1.1 Igongdu 'phoba rnamgsum ste | 40 : I, 41

I skyed pa'i rimpa'i tshuldang ni | 41 : I, 42Isgyuma dngos dang 'od gsal lo | 42 : I, 43

(n) lasD : InsC.

(12)ngagC :dagD.

[5] 253

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2.2.1.1.1 I skyed pa'i rimpa'i tshulla (13)ni |ksum la sogspa'i yi ge yis |bu

ga dag kyangdgag byaste |

ranggi semsni lhayi sku |

'ja' tshonItabur bsgom pa'o |yangna hum la bsdu bya ste |

tshangspa'i bu ga dag tugdon |

'og min gnas su yang dang yang |

rgyunmi chad par gnas par bya |de ltar sgom pa brtan gyur nas |

dus dang rtags rnams shes bya ste |

'phokhar shespa gnas subskyal |de ltarbyas pas 'phobar 'gyur

2.2.1.1.2 Isgyuma dngos (14)kyi 'phoba ni |'og nas 'byung ba'i rmi lam la |

goms par bya ste sum cu ni |rtsa gsum gnas su 'pho bya ste |

de ru sngarni gangbsgomspa'i |gomspa khridde bsgoms gyurna |bde ba skyeba'i gnas yinpas |mi rtogye shes thobnas ni |tshe 'dinyid la sangsrgyasnyid |thob 'gyur di la the tshommed |

sngagspa'i 'gro

sa

mchog yin

te |mtshan nyidpa ni ltungbar 'gyur

2.2.1.1.3 I od gsal ba yi 'phoba ni |'chiba'i dus ni shesbya ste |

mi rtog pa la sems gnas nas |

luskyi rtsolba dag gis ni |'od gsal bar ni gzhugbya ste |bar dormya ngan 'da' ba yin |bslabs nas 'phoba de rnamsyin |'od gsal ba la sems gnas na |

slobbzhin pa yimal 'byorche |

2.2.1.2 Ima bslabs par yang 'phoba yod |zung 'jug ting 'dzin la gnas na |slarzhinggang la'angmi slobbo |

gdams pa gser 'gyurrtsi 'diyis |

43444546:4748:49:50:51525354:55

56:57:58:59:60:61626364:6566:

67686970:717273747576

77787980:

444546

47484950515253545556

5758596061626364656667

686970717273747576

I, 77

(13) la D : om. C.

(14)dngosC :dangsD.

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2.2.2

2.2.3

2.2.3.1

2.2.3.2

'chi tshegang la phog gyurpa |dngos de mya ngan 'das gser 'gyur |de phyirbla ma thabs lamkhas |de la grongdu 'jugpa ni |mdun du dmigspa gsal byas la |dbugs dang semsnima yengs par |gtad nas yundu goms [272a] gyurna |des ni shes lusbya ba dang |dmigs [[272a]] pa je gsal je gsal 'gyurde la yundu gomsbyas nas |bsod nams can gyi lusblangs te |ranggi phungpo dor byas nas |sems can don ni ma lus bya'o |

rmi lam la yang rnam Inga ste |dran dang sgyumar shespa dang |sbyangsdang gomspa khridpa dang |gongdu 'phobar shespar bya |dran pa shesbya sgom pa ni |gnyidma log pa'i dus suyang |'dunpa dag ni sngonbtang ste |logkama yi shespa ni |dran pas yangdang yangbsgug la |bsgugspas logpa lan rebzhin |rab 'bringsad dus 'byung ar 'gyurde ltar dran pa brtan gyur nas |

sgyuma dag tu shesbya ste |ma logpa yidus su yang |snang srid sgyumar shes bya ste |

sgyuma dngos ni rmi lamyin |'dinyid sgyumar ma shespas |

bar do sgyu mar ma shes na |bar do'i sridpami khegspas |skye ba yang nas yang blangs te |khamsgsum 'khorbar 'khyams a yin |

de ltarrmi lamdngos dag la |bio ni 'jug tuma btub na |sngondu 'groba dag bya ste |

ma logpa yi dus suyang |snang srid sgyu mar shes bya ste |

bskyedpa'i rimpa'i rtagsdag dang |'du 'dzi shin tunyungba dang |sngargyigoms pas khridpa dang |

8182:83

84:85:86:87:88:89:90:

91

92

93

94:9596:979899100:101102:103:104:

105106:107108:109:110:111112:113114:

115116:117118:119:120:121122

32333435

3637393840

123456789

1011

12131415161718192021

222324

II, 25

II, 26

II, 27

[7] 255

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2.2.3.3

mos (15)pa shin tudrag pa dang |'gugspa'i dus dag shespa'o |

gnyid

ma

logpa'idus su yang |

dran pas de nyid sgyuma ru |shesbya bsam pa sngonbtang la |nan tandu ni bsgom (16)par bya |de ltardu ni gomspa dang |phan tshundag tubyinpa dang |ngal dub dag ni 'ongba dang |'grangs 17) togsdag ni 'ongba dang |cho 'phruldag ni stonpa dang |de la sogs pa'i mtshan ma rnams |

gnyid logpa yidus suyang |

goms par byas pa'i bag chagskyis |.logkama yi dus suyang |

mtshanma'i dran pa de nyid la |

bag mi tsha (18)bar spyadpar bya |des na sgyu ma'i bsre ba 'grub |

de ltarsgyumar yangdang yang |nyin mtshan rtag tu bsams nas su |

sgyumar shes pa'i mtshan ma ni |

yami nga [272b] dang bag mi tsha |dam dum kam kern 'byung ar 'gyur[[272b]]de ltargoms pa brtanpar byade ltar brtan par gyur nas ni |

'phoba dag ni bya bar bshad |gnyidma log (19)pa'i dus su yang |semsni gang dgar gtangbar bya |'gro sar sems ni btang byas nas |

logkama yi dus su yang |de ringbag chagsdran byas te |de ltarranggi rigpa yis |dpyad cinggang ltarbde bar 'pho |

'pho ba brtan par gyur pa na |

sgyu ma sbyangs pa'i mtshan nyid kyis

123124:125:126:127:128:129:130:131132133134135

136:137138139140:141142143144:145146:

147148149150:151152153154:155156:

157:

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

II,

28

29

30

31

32

33

34

35

36

37

38

39

40

4142

43

44

45

46

47

48

49

50

51

52

53

54

55

56

57

58

59

60

61

(15) mos C :mas D.

(16)bsgomD :bsgrom .

(17) 'grangsD : 'grongs C.

(18) tsha : tsheC.

(19) logD : /o?5 .

256 [8]

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Isngongyibsam pa khridpar bya | 158 : II, 62

I e ltar sngama jibzhin bsgom | 159 : II, 63

I ogkar yangdang yangdu sgom | 160 : II, 64

I e ltarrmi lamdus suyang | 161: II, 65Idam dum bag re 'byung ar 'gyur 162 : II, 66

I e nas rmi lam sbyongba la | 163 : ?

Igangyangbzang nganmi It ste | 164 : II, 67

Irtagsma byungbar zin pa'ang yod | 165 : II, 69

Iranggi rigpas rtogsbya ba | 166 : II, 70

Ima rtogspa na 'bad cingbrtag | 167 : II, 71

Irtsolba dag gis bskyed byas la | 168 : II, 72

Ishespa tsharni gcad par bya | 169 : II, 73

Igonggi bstan pa'i gdamspa ltar | 170 : ?

I e ltaryangdang yangbyas pas | 171: II, 74Imod du zin pa dag kyangyod | 172 : II, 75

I ong spyod la sogs rgyud sbyangspas | 173 :

I o yis zin pa dag kyang yod | 174 : II, 77

Iyema zin pa dag kyangyod | 175 : II, 76

I e ltaryangdang yang gomspas | 176 : II, 78

Irmi lambyin gyis rlobpa yin | 177 : II, 79

Ide yisbar do rlobspar 'gyur 178 : II, 802.2.3.4 Igongma'i rmi lamgomspa yis | 179 : II, 81

I chiba'i (20)shespa gsal byas te | 180 : II, 82

I chika'i rtagsrnamstshangba dang | 181: II, 83

Isngargomspa la semsbzhag ste | 182 : II, 84I od gsal bar ni 'jugpar bya | 183 : II, 85

2.2.3.5 I chikhar gnyidni logpa ni | 184 : II, 87

I ran pa dag na sngonbtangnas | 185 : II, 88

I od gsal ngang la gnas par bya | 186 : ?

Isa bon skyegnas rimkhyabpa | 187 : II, 89

Igzhi dang khangpa nyiddang ni | 188 : II, 90

I asdang sbyorba rangnus la | 189 : II, 91

Iranggi ngo bo thiglerbcas | 190 : II, 92

I cu gnyismtha' yi tshiggi don | 191: II, 93

Igang gis rtagtugoms gyurnas | 192:

II, 94I es ni dngos grubdbe ba yi | 193 : II, 95

Irdo rje 'dzinpa rangnyid 'gyur 194 : II, 962.2.4 Isnangba thimdang rtogpa thim | 195 : III, 3

Irags pa thimdang phra ba thim | 196 : III, 4

(20)ba'i D :kai C.

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Ithimpa'i rjes la gomspa dang | 197 : III, 5

Irangbzhin gyisni 'od gsal 'byung | 198 : II, 6

I eyi

rjes la zung'juq

sku | 199 : III, 7

Islob [273a] pa dang ni mi slob gnyis | 200 :III, 9

Imi slobpa rugyurpa [[273a]] na | 201 :III, 10

I brasbu thob ces bstan pa yin | 202 :III, 11

Isngonbyung sridpa'i sha tshugscan | 203 :

I askyi rdzu 'phrulshugsdang ldan | 204 : ?

I ar do de yimig sngaru | 205 : ?

Ithabsdang shes rabmthong ba la | 206 : ?

I la ma dag tudmigsbyas te | 207 : ?

Igsangba'i dbang ni dran byas nas | 208 : ?

Imig ser zhe sdangkun Spangste | 209 : ?

Idbe ba'am mi rtog pa bsgoms pa'am | 210 :Iyang na sngar dus gang bsgoms pa'i | 211 : ?

Isbyangspa sngondu dran par bya | 212 : ?

I us su dran par gyur nas ni | 213 : ?

I ang po'i sridpa khegspar 'gyur 214 : ?

Ide nas bdun phragbdun gyibar | 215 : ?

Igongma bzhin du gomsbyas nas (21) | 216 :

I zhi bcu rtsadgu 'das pa dang | 217 : ?

I khorba'i sridpa khegspa dang | 218 : ?

Ide ltar sgyu mar gnas pa la | 219 : ?

I odgsal

ba yis sbyangbya ste | 220 : ?

I od gsal bar ni 'jugpar 'gyur 221: ?Irtsigskyi rgyabdun dang bcas pa'o | 222 : ?

TRANSLATION

In Sanskrit ?jn?samyakpram?na-n?ma-d?kinyupadesa. In Tibetan The Ddkinis

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 [aredistinguishable]ccording o the[ir] articularntellectbio;buddhi,

dhi,matt) [2] [between]those [whoneed a] gradual [approach] nd those [whoare fitfor 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.

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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 tobe shown. [9]For thosewho are beginners, [10] thegradual [approach] is to

be shown (22).

[11]Firstly,as for the taming f thedefilements (nyon-mongs;les'a), [12] thechemico-cosmic lements (khams;dh?tu) are to be fullyclassified, [13] [and] the

disintegrationof the aggregates (phung-po; kandha) [leading to] liberation (grol;mukti) is to be attended to (bsgom-pa; bhdvand).

[14]As for thepath (lam;mdrga) shownby theguru (bla-ma), 15] thedisciple(slob-ma; isya)shouldbe fully eveloped [16] and familiar ith thetexts[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 tobe known fromthewords of theguru. [19]As forthe instruction

(man-ngag; upadesd)on

the object-support (dmigs-pa; dlambana)in

thinking (sems; citta),[20] it is the instructionn thegreatbliss (bde-ba hen-po;mahdsukha). [21]As forthe instruction on the enlightened thinking essence (byang-chub-sems; bodhicitta),

[22] it is tobe known from hewords of theguru. [23]As forthe instructionn the

great seal (phyag-rgyahen-po;mahdmudrd), 24] it is [to be] known from thepithywords [conveying] instructions.

2

[25]While purifying hemysticheat [and] theradiant light, 26] the [waysof]

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] theutmostdwelling (gnas;sthiti) noneself.

2.1

[31] In the stage of the clear realization, [32] at the time [you receive] the secret

consecration (gsang-bai dbang; guhydbhiseka), [33] in a spotless mirror [34] awell-drawn

[image of] Vajrasattva (rDo-rje-sems-dpa) [35] is reflected similar to an apparition.

[36] All that is to be realized according to the twelve examples of illusion (sgyu-ma'i

dpe bcu-gnyis; dvadasa mdyopama).

(22) In spite of the title and the salutation formula,these firstten verses are the only portionof our bsTan-'gyur text corresponding to the Ajn?samyakpram?na-n?ma-d?kinyupadesa in Kong-sprul's

gDams-ngag-mdzod K, p. 69.2]: rgya ar skaddu /? ha prama na sammyakn?ma d? ki ni u pa de sha

I bod skaddu /bka' yangdagpa'i tshadma zhes by ba mkka' 'groma 'iman ngag/dpal rdo rje 'changchenpo laphyag 'tshal o // ang zag bio yi khyadpar gyis// imgyispa danggcigcar ba //rimgyispa yismanchen 'di// cigcar ba yi dug tu 'gyur / cigcar ba yi smanchen 'di// imgyispa yi dug tu 'gyur /des na sbyangs a'i }phro an la // cig car ba ni bstanpar by .

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2.2

[37] As to the utmost dwelling in oneself, [38] transference, entering corpses,

[39] dream, [and]intermediate state:

theyare 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 fortheway of thedeveloping stage, [44]bymeans of thesyllable yi-ge;aksara)KSUM, and so forth, 45] theorifices re tobe blocked. Then, [46]yourown

thinkingctivity rang-giems;svacitta), onewith] thebody of thedeity (lha;deva),[47] is attended to as [if itwere made fromthe same stuff s] a rainbow, [48] or

else, youhave todissolve [it] into the [syllable] UM, [49] youwill go out throughthe 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 n attending n thatway, [53] the [right] ime andthe signs are to be known. Then, [54] at themoment 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 forthe transferencentothe 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,whicheverbe yourprevious attending [61] practice, ifyou attendto it, [62] [there] s the sourceofbliss (bde-ba; ukha). Therefore, [63]youdo attainthe non-discoursive knowledge (mi-rtog-ye-shes; avikalpajn?n?). Thanks to that, [64]

[youwill reach]buddhahood {sangs-rgyas-nyid;uddhata) in thisvery life. [65] Thisattainment 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 nto the radiant light, [69] it is themoment ofdeath which is to be known. Then, [70] once the thinking ctivityrests in thenon-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 nirv?na (mya-ngan

'da'-ba) in the intermediate state. [74] According towhat [your] training has been,

these are the [three]transferences. [75]When the thinking ctivitydwells in theradiant light, [76] [there is] the great (mal-'byor) as a trainee.

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existence is to be known as illusion. Then, [120] the [knowledgeof the] signscharacteristic 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] themoment of summoning: [all] these are [to be] known.

[125] Even when you are not in a state of sleep, [126] by means of themindfulness,the illusion of that very condition [127] is to be known: these pre-projected thoughts

[128] are tobe attended to earnestly. [129] The practice in thisway, [130] the

complementing here and there, [131] the coming ofweariness, [132] the coming of satietyand hunger, and [133] theperforming ofmiracles: [134] [such] characteristics and others,

[135] even in sleep [136] arebeingpractised.Out of [your ropensityforthose]pastexperiences (bag-chags; vdsand), [137] on the brink of sleep, [138] as to that verymindfulness of the characteristics, [139] you are topractise [it]without hesitation. [140]

Therefore, you attain themixing [of those characteristics] with the [experience of the]

illusion. [141] In thisway, as to the illusion,again and again, [142] day and night,continually aving thought, 143]here are the signsof thecognition f the illusion:

[144]no anguish,no fear, 145]youwill be closingand openingyour eyes andmouthinwonder. [146] You are to perform a firm practice like that. [147] Once you have

performed in thisway, [148] it is explained that the transferences should be practised.

[149]When you are not in a stateof sleep, [150] the thinking ctivity s tobereleased wherever itmay go. [151] Once released the thinking activity wherever it

goes, [152] on thebrink of sleep, [153] you practise themindfulnessof thepastexperiences of the day. Then, [154] in that way, by means of your own intrinsic

awareness (rig-pa; vidyd), [155] you will investigate, and anyhow, you will transfer

into bliss.

2.2.3.3

[156] If the transference has become firm, [157] bymeans 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 thepurification f thedream, [164] even ifyou see neither

good norbad [sings], nd [165] no signsarise any longer,they re there. [166]Bymeans 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 [themeditative object], [169] you are to put an end to the cognition. [170]Like the instructions previously shown, [171] having done again and again in thatway,

[172] immediately thegood and bad signs]will be consumed. [173]Thanks to the

[experience of the] sambhogakdya (longs-spyod) and so on, the mental continuum (rgyud;

samt?na) 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

practisedagain and again in thatway, [177] thedreamwill be blessed. [178]Thanksto that, the intermediate state will be blessed.

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2.2.3.4

[179]Bymeans of the above practices in thedream state, [180]you [can]make

clear your cognition of death. So, [181] the signs of themoment

of deathare

complete,and [182] you bear inmind the former practice. Then, [183] you are to be dissolved

up into the radiant light.

2.2.3.5

[184]As forsleepingat death, [185] if themindfulness is clear,once done as

before, [186]you are todwellwithin thestateof radiant ight. [187]The penetrationof theprocessof rebirth according o] theseed-syllablessa-bon; ija), [188] theplaceand the house, [189] the activity and the connections to the best you are able, [190]

your own intrinsic nature (rang-gingo-bo; svabh?v?) along with the drops (thig-le; bindu)

[191] until the finalfraction f the twelfth eaning of theword. [192]Those who

practisecontinually,193] thanks o theblissful ttainments dngos-grub;iddhi), 194]will be identified with Vajradhara {rDo-rje-'dzin-pa).

2.2.4

[195] The appearance {snang-ba; dbhdsa) is dissolved, and the constructive mental

activity rtog-pa; alpand) isdissolved, [196] thecoarse isdissolved, and the subtleisdissolved. [197]After [that]dissolutionyouwill practise, and [198] the radiant

light ill appear spontaneously. 199]After that:thebodyof themeditativeabsorption(zung-'jug-sku; yuganaddhakdyd). [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 shapeof theprevious corporeal life, [204]havingmiracolous

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 discriminatingappreciation (thabsdang shes-rab; rdjnopdya), [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: allwill be forsaken. [210]The attendingto 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 thatmoment, [214] you would obstruct

theformer ebirth. [215]Then, for evenweeks [216]youwillbe practising sbefore.

[217]The forty-ninedays]will be over, and [218]youwill obstructthepassage intothecycleof existence. Then, [219] in thatway, as todwelling in the illusion,[220]

bymeans of theradiant ight practices] ouwill have topurify yourself]. ventually,[221]youwill enter ntothe [actual]radiantlight. [222]This is [tobe] practisedwithinthe precint of seven walls.

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APPENDIX

Text of K

{952} : Pagination

figure :figure : Concordance K :T?h. 2331

<I>

(Section I)

[95.2] grub chen na ro pa'i gdams ngag chos drug skor gyi bka' dpe tshigs su bead bzhugsso ||dpal rdo rje sems dpa' la phyag 'tshal lo |

Irim gyis pa dang gcig car ba | 1:2

Irim gyis pa yi sman chen 'di | 2: 3

Igcigcarba yidug chenyin | 3:4Igcig car ba yi sman chen de | 4: 5

Irimgyispa yi (23) ug tu 'gyur 5: 6

I es na sbyangs pa'i 'phro can la | 6: 7

Igcig car ba ni bstan par by a | 7: 8

Isems can dang po'i las can la | 8: 9

Irim gyis pa ni bstan par bya | 9: 10

I ang po'i nyon mongs 'dul ba ni | 10: 11

Ikhamskyirab tudbyabarbya | 11: 12

I hung o gzhiggrolbsgomparbya | 12: 13I skyed rim gzhung la sbyar bar bya | 13: 16

Ingag dben rlung ni bsgom pa'i thabs | 14: 17

I la ma'i zhal las shes par bya | 15: 18

I hyag rgya chen po'i man ngag ni | 16: 23

Iman ngag tshig bsdus dag las shes | 17: 24

Isgyuma lta bu'i lus bsgoms pa | 18: 26

I lobpa dangni mi slobgnyis 19: 27

Islob pa la yangmam gnyis te | 20: 28

Imngon par rtogs pa'i rim pa dang | 21: 29

Irang gyis lhag par gnas pa'o | 22: 30

Imngon par rtogs pa'i rim pa la | 23: 31

Igsangba'i dbanggidusdag tu | 24: 32Ime long dri ma med pa la | 25: 33

Irdo rjesems

dpa' legs bris te | 26: 34Ide 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 inKhams:

hence the name Zur-mang snyan-brgyud'. (English editor of the gDams-ngag-mdzod, n. 6).

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I hes bya ba sgyuma'i dpe bcu gnyis la sogs kyis rtogs par bya'o | 28: 36

Ida ni lhag par gnas pa la | 29: 37

I rong u 'jugdang 'phoba dang | 30: 38

Irmi lam bar do rnam pa bzhi | 31: 39I e la grong u 'jug a ni | 32: 84

Imdun du dmigspa gsalbyas la | 33: 85I bugs dang sems ni ma yengs par | 34: 86

Igtad nas yun du goms byas nas | 35: 87

Ishes pa byang nas je gsal 'gyur | 36: 89

I e la yun (96)du gomsbyasna | 37: 90Irang gi phung po dor byas nas | 38: 92

I sod nams can gyi lus blangs te | 39: 91

Isems can don ni ma lus byas | 40: 93

Igrong du 'pho ba rnam gsum ste | 41: 40

I skyed pa'irim

pa'itshul

dangni

|42: 41

Isgyuma dngos dang 'od gsal lo | 43: 42

I skyed pa'i rim pa'i tshul la ni | 44: 43

Iksum a sogspa'i yigeyis | 45: 44I u ga dagkyang gagbyas te | 46: 45Irang gi sems ni lha yi sku | 47: 46

I ja' tshon lta bur bsgom pa'am | 48: 47

Iyang na h?m la bsdu bya ste | 49: 48

Itshangs pa'i bu ga nas bton te | 50: 49

I 'ogmin gnas su yang dang yang | 51: 50

Irgyunmi chad par gnas par bya | 52: 51

I e ltar goms pa brtan gyur nas | 53: 52

I us dang rtags rnams shes bya ste | 54: 53I pho kar shes pa gnas su bskyal | 55: 54

I e ltarbyas pas thob pa 'gyur | 56: 55

Isgyuma dngos kyi 'pho ba ni | 57: 56

I og nas 'byung ba'i rmi lam la | 58: 57

Igoms par bya ste sum cu ni | 59: 58

Irtsa gsum gnas su 'pho bya ste | 60: 59

I e ru sngar du gang goms pa'i | 61: 60

Igoms pas khrid de goms gyur na | 62: 61

I de ba skyed a'i gnasyinpas | 63: 62Imi rtog ye shes thob nas ni | 64: 63

Itshe 'di nyid la sangs rgyasni

(24) | 65: 64I thob (25) 'gyur 'di la the tshommed |66: 65

Isngags pa'i 'gro samchog yin no | 67: 66

Imtshan nyid pa ni ltung bar 'gyur | 68: 67

I odgsalba yi 'phoba la | 69: 68

(24) ni : na ms.

(25) }thob : ms.

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I 'chi ba'i dus ni shes bya la | 70: 69

Ime tog pa la sems gnas nas | 71: 70

I uskyirtsol a dag gisni | 72: 71

I od gsal bar ni 'jug pa ste | 73: 72

I ar dor mya ngan 'das ba yin | 74: 73

I slab nas 'pho ba de rnams yin | 75: 74

I od gsal ba la sems gnas na | 76: 75

Ima bslabs par yang 'pho ba yod | 77: 77

<II>

(Section III)

[98.1] Irmi lam bka' dpe'o ||na mo gu ru |

Irmi lam la yang rnam Inga ste | 1: 94

I ran dang sgyumar shes pa dang | 2: 95Isbyangs dang goms par bya ba dang | 3: 96

Igong du 'pho bar shes par bya | 4: 97

I ran pa shes bya sgom pa ni | 5: 98

Ignyid ma log pa'i dus su yang | 6: 99

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

I og ka ma yi shes pa ni | 8:101

Idran pas yang yang bskul by as la | 9:102

I skul bar log (reng) lan re 'dzin | 10:103

Irab rib yad yud 'byung bar 'gyur | 11:104

I e ltar dran pa brtan gyur na | 12:105

Isgyuma dag tu shes by as te | 13:106Ima log pa yi dus su yang | 14:107

Isnang srid sgyumar shes bya ste | 15:108

Isgyuma dngos ni rmi lam yin | 16:109

I e nyid sgyumar ma shes pas | 17:110

I ar do sgyumar mi shes nas | 18:111

I ar do'i srid pa mi khegs pas | 19:112

Iskye ba yang dang yang blang ste | 20:113

Ikhams gsum 'khor bar 'khyams pa yin | 21:114

I e ltar rmi lam dngos dag las | 22:115

I io ni 'jug tuma btub na | 23:116

Isngon du'gro

badag by

as te | 24:117

I skyed rimbzlas pa'i rtags dag dang | 25:120

I 'du 'dzi shin tu nyung ba dang | 26:121

Isngar gyi goms pa dkri ba dang | 27:122

Imos pa shin tu drags pa dang | 28:123

I skul ba'i dus dag shes pa'o | 29:124

Ignyid ma log pa'i dus su yang | 30:125

I ran pa de nyid sgyuma ru | 31:126

Ishes bya'i bsam pa sngon btang la | 32:127

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nan tan du ni sbyang bar bya | 33:128

de ltar du ni bsgom pa dang | 34:129

phan tshun dag tu phyin pa dang | 35:130

ngaldubdagni ngaldubmed | 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 mtshan ma rnams |39:134

gnyid ma log pa'i dus su yang | 40:135

gomsparbya yibag chagskyis | 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 sgyumar yang dang yang | 45:141

nyin mtshan gtan tu bsams nas kyang | 46:142

sgyumar shes pa'i mtshan ma ni | 47:143ya mi nga dang bag mi tsha | 48:144

dam dum kern kern '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 pa'i dus su yang | 53:149

rang bzhin gang dgar gtang bar bya | 54:150

'gro sar sems ni btang byas nas | 55:151

log ka ma yi dus su yang | 56:152

der ni bag chags dran byas te | 57:153

de ltarrang i rigpa yis | 58:154dpyad cing gong ltar rig pa 'pho | 59:155

'pho ba brtan par gyur nas ni | 60:156

sgyuma sbyangs pa'i mtshan nyid kyis | 61:157

sngar gyi goms pa dkri bar bya | 62:158

de ltar sngama 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: ?

rtagsma byung bar 'byangs pa yod | 69:165

rang gis rig pas rtogs byas pa | 70:166ma 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 zinpa dagkyangyod | 75:172zlabas zinpa dag kyangyod | 76:175loyiszinpa dag kyangyod | 77:174

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Isa dang chu dang me dang rlung |

I e rnams rim gyis snang bar thim |

Isnang ba'i dus na phyi rtags zla ba shar ba lta bu |

Inang rtags ni shes pa du ba lta bu'o |Isnang ba mched pa la thim tsam na |

I hyi rtags nyima shar ba lta bu |

Inang shes pa srin bu me khyer ba lta bu'o |

Imched pa thob pa la thim tsam na |

^phyi rtagsmun pa lta bu |

Inang shes pa mar me lta bu'o |

Ithob pa 'od gsal la thim tsam na |

I hyi rtags skya rengs shar ba lta bu |

Inang shes pa nam mkha' sprin dag pa lta bu'o |

19:

20:

21:

22:23:

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27:

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29:

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31:

REFERENCES

gDams-ngag-mdzodGdams ngagmdzod. A Treasury f nstructionsndTechniques orSpiritual ealization,

Compiled by 'Jam-mgonon-sprulBlo-gros-mtha'-yas,eproducedfromaXylographie rintfrom the

Dpal-spuns blocks. (N. Lungtok andN. Gyaltsan) Delhi, vol. V, 1971.

Guenther, H.V. (1963) The Life and Teaching ofN?ropa. Translated rom theOriginal Tibetan with a

PhilosophicalCommentary ased on theOral Transmission.Oxford (repr.New York 1971).T?hoku =Ui, H., M. Suzuki,Y. Kanakura & T. Tada (1934)A Catalogue-Indexof theTibetan Buddhist

Canons (Bkah-hgyur and Bstan-hgyur). Sendai.

Torricelli,F. (1993) Chos drug nd bKa'-babs hzhi.Material for Biographyof the SiddhaTilopa. EW,43, 1-4, pp. 185-98.

Wylie, T.V. (1982)Dating theDeath ofN?ropa. Indologicaland BuddhistStudies. Volume inHonour

of Prof. J.W. de Jong nHis SixtiethBirthday,pp. 687-92. Canberra.

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