Wylie:Rje btsun ras chung pa'i lugs kyi dpal 'khor lo sdom pa snyan brgyud gyi gzhung chung til+li pas mdzad pa
རྗེ་བཙུན་རས་ཆུང་པའི་ལུགས་ཀྱི་དཔལ་འཁོར་ལོ་སྡོམ་པ་སྙན་བརྒྱུད་གྱི་གཞུང་ཆུང་ཏིལླི་པ་ ་ ་ ་
rje btsun ras chung pa'i lugs kyi dpal 'khor lo sdom pa snyan brgyud gyi gzhung chung til+li pas mdzad pa
The Short Text: The Wish-Fulfilling Gems of the Glorious Cakrasaṃvara Aural Transmission from the Tradition of Jetsun Rechungpa
Tilopa’s Short Text is considered, along with the Vajra Verses, to expound the meaning of the Cakrasaṃvara tantras, which are the root of the Saṃvara Aural Transmission. Pema Karpo refers to The Short Text as a commentary on the Vajra Verses,[1] and given that the Vajra Verses are purported to be the words of Vajradhara and this is Tilopa’s rendering of those teachings, in that sense it may be a commentary. However, it does not serve as a line-by-line explanation of the Vajra Verses; it is more a companion text. The topics of the two texts are the same as can be seen from the following topical outline, drawn from Jadrel Ritröpa Tsultrim Palden’s commentary on The Short Text.
- Homage (1)
- Commitment to the Composition (2)
- Wish-Fulfilling Gems of the Lineage
- Tilopa’s story (3–4)
- The qualifications for gurus (5)
- The qualifications for disciples (6)
- The way to listen to the explanation (7–8)
- Wish-Fulfilling Gems of the Maturing Path (9–15)
- Wish-Fulfilling Gems of the Liberating Path
- Overview (16)
- Shared Wish-Fulfilling Gems (practices connected to the vase abhiṣeka)*[2]
- The Sovereigns: Unchanging Dharmatā (17–25)
- The Ministers: Three Types of Actions (26)
- The People: The Conducive Activities (27–28)
- Samaya Wish-Fulfilling Gems (29–32)
- Abiding-State Wish-Fulfilling Gems
- Six Dharmas: Liberation through the Upper Door†[3] (33–51)
- Caṇḍālī (33–44)
- Illusory Forms (45–48)
- Dreams (49)
- Luminosity (50–51a)
- Transference (51b)
- Entering a Body (52)
- The Ḍākinī’s Secret Proclamation: Great Bliss Liberation through the Lower Door (53–62)
- Mahāmudrā: The Illumination of Wisdom (63–66)
- The Instructions on the Bardos (67–74)
- The Instructions for the Path: Transforming All Activities into Accumulations (75–82)
- Dispelling Hindrances: Universal Instructions (83–92)
- Six Dharmas: Liberation through the Upper Door†[3] (33–51)
- The Summary: Abandoning the Causal Yāna and Engaging in the Resultant Yāna (93–100)
- Dedication and Completion of Composition (101–3)
The Short Text, with twenty-one syllables per line in Tibetan, is dense and cryptically written, and thus can only be understood with commentary. This translation relies primarily on the commentaries by Maṇikaśrījñāna (1289–1363, also known as Drikung Lotsāwa and Gyal Khampa Lotsāwa) and Jadrel Ritröpa Tsultrim Palden. It has been annotated more than other texts in this volume because of its importance and relative obscurity and to provide some insight into the translation decisions.
Maṇikaśrījñāna studied Sanskrit grammar and poetics with Butön Rinchen Drup at Zhalu monastery and then Sanskrit grammar and Indian languages under the Indian paṇḍita Dvaṣṭanakara at Drikung monastery (hence his name Drikung Lotsāwa). He received teachings on the perfectionprocess practices of the six dharmas of Nāropa and those of Niguma and on mahāmudrā from the abbot of Drikung and was later appointed abbot himself. It must be that he also received the Saṃvara Aural Transmission while at Drikung monastery. Assuming his birth date of 1289 is accurate, since he composed his commentary in an Earth Pig year, that would be 1360, making it the earliest available commentary. Maṇikaśrījñāna is most well known for being one of the foremost students of Dolpopa Sherap Gyaltsen.[4]
Jadrel Ritröpa Tsultrim Palden is a member of the transmission lineage coming from Tsangnyön Heruka (1452–1507), as he was a student of Sönam Lodrö (c. seventeenth century), a direct student of Tsangnyön Heruka. In his colophon, he states that his commentary is “in keeping with the teachings of the scholar-siddha with the name of Sönam,” indicating that this commentary belongs to the tradition received and passed on by Tsangnyön Heruka, who played a vital role in preserving and promulgating the Saṃvara Aural Transmission, both through his composition of texts and through forming a collection of Aural Transmission texts.[5]
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, Nāropa, Marpa, Milarepa, Rechungpa, Khyung Tsangpa, and to the latter’s three heart children Martön Tsultrim Jungne, Lopön Targom, and Machik Ongjo (known as the three accomplished heart children). Zhang Lotsāwa received the transmission from those three and passed it to Drogön Dharaśrī, Jangsem Sönam Gyaltsen, Machik Kunden Rema, Khetsun Ziji Gyaltsen, Wangchuk Sherap, Ritröpa Zhönu Gyaltsen, Rechen Denchikpa, Tsenden Lachipa, Dulzin Ngaki Wangpo, Shara Rapjampa Sangye Senge, Tsangnyön Chökyi Senge, Götsang Rechen, and from him to the three Rapjams: Nepa Rapjampa Jampa Puntsok, Rapjam Karma Tashi, and Rapjam Sangye Özer. The omniscient Drupchok Wangpo received it from all three of them and passed it to Tinle Gyatso, Kagyu Drönme, Yönten Gyatso, Chöje Lingpa, Wangpo, Yeshe Kalzang, Palden Gyatso, Geupa Ngedön Tenzin Chökyi Gyatso, Tutop Gyatso, Kharakpa Rinchen Özer, Geu Kagyu Tinle Wangchuk, Jamyang Khyentse Wangpo, and Jamgön Kongtrul.[6]
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- Translator's notes
- Note from Ringu Tulku
- Chakrasamvara Oral Teachings Text Written by Tilopa from the Rechung Tradition.
- Other notes
- Genre from Richard Barron's Catalog
- Instruction manual
- Genre from dkar chag
- grol byed khrid dngos
- BDRC Link
- VolumeI1CZ3969
- BDRC Content Information
- No note on contents
Information about Unicode Tibetan and the digitization of this text
As the only available unicode Tibetan text at the time, Nitartha International's version of the Gdams ngag mdzod Paro Edition of the gdams ngag mdzod is provided here. However, note that it has not been thoroughly edited and that there may also be mistakes introduced through the conversion process. Eventually we will provide a fully edited version of the entire Shechen Edition, entered and edited multiple times by Pulahari Monastery in Nepal, but as of fall 2017 that project has not been finished. Note that the folio numbers that appear throughout were added by Nitartha Input Center at the time of input.
Provided by Nitartha International Document Input Center. Many thanks to Person:Namdak, Tenzin and Person:Wiener, G. for help with fonts and conversion.
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