Wylie:Gcod kyi skong ba rnams bzhugs pa'i dbu phyogs: Difference between revisions
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{{Text Wylie | |||
|title=gcod kyi skong ba rnams bzhugs pa'i dbu phyogs | |||
|titletib=གཅོད་ཀྱི་སྐོང་བ་རྣམས་བཞུགས་པའི་དབུ་ཕྱོགས་ | |||
| | |titleintext=gcod kyi skong ba rnams bzhugs pa'i dbu phyogs lags so | ||
|collection = | |titleintexttib=གཅོད་ཀྱི་སྐོང་བ་རྣམས་བཞུགས་པའི་དབུ་ཕྱོགས་ལགས་སོ | ||
|author = | |titletrans=The Fulfillment Rituals of Profound Object-Severance | ||
| | |collection=gdams ngag mdzod | ||
| | |collectiontib=གདམས་ངག་མཛོད་ | ||
| | |author=dpal ldan rin chen | ||
| | |authortib=དཔལ་ལྡན་རིན་ཆེན་ | ||
|printer = Jayyed Press, Ballimaran, Delhi-6 | |authoralternatename=ru mda' grub thob dpal ldan rin chen | ||
|publisher = | |authoralternatenametib=རུ་མདའ་གྲུབ་ཐོབ་དཔལ་ལྡན་རིན་ཆེན་ | ||
|place = New Delhi | |associatedpeople=dpal ldan rin chen; chos kyi grags pa; rat+na shrI; si tu nor bu bsam 'phel | ||
|year = 1999 | |printer=Jayyed Press, Ballimaran, Delhi-6 | ||
| | |publisher=Shechen Publications | ||
|volnumber = | |place=New Delhi | ||
| | |year=1999 | ||
|totalpages = 16 | |volwylie=zhi byed dang bcod pod gnyis pa | ||
|totalfolios = 8 | |volnumber=14 | ||
|pagesinvolume = 371-386 | |VolumeLetterTib=ཕ་ | ||
|beginfolioline = 1a1 | |textnuminvol=026 | ||
|endfolioline = 8b4 | |totalpages=16 | ||
|linesperpage = 7 (2 pages of 5, 1 page of 4) | |totalfolios=8 | ||
| | |pagesinvolume=371-386 | ||
|beginfolioline=1a1 | |||
|endfolioline=8b4 | |||
|linesperpage=7 (2 pages of 5, 1 page of 4) | |||
|pechatitleinfo='''Title Page (ཁ་ཤོག་):''' | |||
:*Line 1: ༄༅། གཅོད་ཀྱི་སྐོང་བ་རྣམས་བཞུགས་པའི་དབུ་ཕྱོགས་ལགས་སོ། ། | |||
:::@#/_gcod kyi skong ba rnams bzhugs pa'i dbu phyogs lags so/_/ | |||
'''Title Page (ཁ་ཤོག་):''' | |||
:*Line 1: | |||
:::@#/_gcod kyi skong ba rnams bzhugs pa'i dbu phyogs/_/ | |||
:*Left side print: ཕ བསྐང་ གཅིག་ བ་ | :*Left side print: ཕ བསྐང་ གཅིག་ བ་ | ||
::: pha bskang gcig ba | ::: pha bskang gcig ba | ||
:*Right side print: 371 | :*Right side print: 371 | ||
::: | ::: | ||
'''First Page Title(s):''' | '''First Page Title(s):''' | ||
:*བོད་སྐད་དུ། No title | :*བོད་སྐད་དུ། No title | ||
::: | ::: | ||
'''Description of pages:''' | '''Description of pages:''' | ||
*'''Side A:''' | *'''Side A:''' | ||
| Line 87: | Line 42: | ||
:*གཡས་: གདམས་ངག་མཛོད་གཅོད་སྐོར་ | :*གཡས་: གདམས་ངག་མཛོད་གཅོད་སྐོར་ | ||
::Right: gdams ngag mdzod gcod skor | ::Right: gdams ngag mdzod gcod skor | ||
*'''Side B:''' | *'''Side B:''' | ||
:*གཡོན་: ཟུར་ལུགས་གཅིད་ཚོགས་ | :*གཡོན་: ཟུར་ལུགས་གཅིད་ཚོགས་ | ||
| Line 93: | Line 47: | ||
:*གཡས་: # | :*གཡས་: # | ||
::Right: # | ::Right: # | ||
''' | |partialcolophonwylie=bskang ba 'di ru mda' grub thob dpal ldan rin chen gyis mdzad pa'o | ||
|partialcolophontib=བསྐང་བ་འདི་རུ་མདའ་གྲུབ་ཐོབ་དཔལ་ལྡན་རིན་ཆེན་གྱིས་མཛད་པའོ། | |||
|ringutulkunote=The Fulfilment Rituals of the Chod Practices. | |||
|keywords=Liturgy | |||
|tbrc=[http://tbrc.org/link?RID=W23605 VolumeI1CZ3976] | |||
|tbrccontents=No note on contents | |||
|volumeTranslator=Person:Harding, S. | |||
|introAuthor=Person:Harding, S. | |||
|translatorintro=An important function of vajrayāna ritual is to ensure that whatever offerings have been made will serve the purpose of fulfilling obligations as well as accumulating merit. This is the practice of ''kangwa'' (''bskang ba''), translated variously as fulfillment, renewal, amendment, appeasement, and so forth. The pledges or commitments or covenants (''dam tshig'') that are thereby fulfilled involve two levels: Secret Mantra practitioners have a special relationship with the buddhas, deities, [[ḍākinī]]s, and other holy beings who will bless and protect them as long as the practitioner keeps up his or her practice. The second level concerns the various worldly protectors, ground masters, and local spirits who pledged themselves to the dharma, usually under pressure during the time of Guru [[Padmasambhava]], but who must be regularly appeased with offerings to remind them of that commitment. In both cases, the ritual also serves to emend any breaches or deficiencies in the mutual agreement, and thus it may also contain a confession of mistakes. | |||
This text contains three rituals that utilize the offering of one’s own body as a communal feast to renew those commitments. After the initial setup visualization, the first is “Mother Transformation” by Chökyi Drakpa of Tsalkar ([[mTshal dkar Chos kyi grags pa]]). This very common name might be the [[fourth Zhamar]] incarnation (1453–1524/5), but the Tsalkar designation is not identified. The title might suggest that it is a variation of a previous “mother” text. The text calls on the usual lineage gurus up through [[Karmapa Rangjung Dorje]] and continues with yet another line of masters coming through the [[Zurmang]] line. Then it focuses on the divine beings, such as the [[ḍākinī]]s of the charnel grounds, the buddhas of the ten directions, and the protectors, before going on to the local spirits. | |||
The second text, “Gem Treasury,” is attributed to Guru [[Dharmakīrti]]. This is the Sanskrit for the Tibetan name Chökyi Drakpa and could well indicate the author of the previous text. “Gem Treasury” is said to be an amendment of a composition by [[Situ Norbu Sampel]] ([[Si tu Nor bu bsam ’phel]]). Though this has been suggested as another name for the [[sixth Situ]], [[Mipam Trinle Rapten]] ([[Mi pham phrin las rab brtan]], 1658–1682), his dates do not line up with the statement in the colophon that it had been requested by [[Ratnashrī]], or Palden Rinchen in Tibetan, the author of the third fulfillment liturgy and named here in the [[Zurmang]] lineage after [Rupa] [[Wangchuk Dorje]], who is only two gurus after [[Rangjung Dorje]] (1284–1339). The lineage prayer ends with the fourth [[Trungpa]], [[Kunga Namgyal]] (1567–1629). | |||
'' | The third text is called simply “Fulfillment Ritual” and is attributed to the adept of Runda, Palden Rinchen (Ru mda grub thob dPal ldan rin chen). His Sanskrit name, [[Ratnashrī]], appears in many other [[Zurmang]] lineage prayers, and a brief account of his life can be found in the Collected Histories of the Glorious [[Zurmang Kagyu]].<ref>''Collected Histories of the Glorious [[Zurmang Kagyu]]'', p. 578.</ref> This liturgy itself does not contain a lineage prayer but calls on the deities and [[ḍākinī]]s and then includes an extensive confession. It ends with a long list of the actual items that fulfill the pledges. | ||
|tibvol=pha | |||
''' | |notes=[[Dan Martin]]. [[A Catalog of the Gdams-ngag Mdzod]], 1993. also list 'gu ru d+harma kir+tI' as an author, and [[Ringu Tulku]] [[Contents of the gdams ngag mdzod]], 1999. only lists [[dpal ldan rin chen]]. After looking at the text again, there are several sections that each list an author. 5b2 lists chos kyi grags pa as the author of the first section, bcod bskang a ma gnas 'gyur bzhugs so (title on 1b5), followed by the gcod skong nor bu'i bang (sp?) mdzod, requested by rat+na shrI, composed by si tu nor bu bsam 'phel, and edited/amended by gu ru d+harma kirti (6b1 - 6b2). The text that follows this one, by [[dpal ldan rin chen]], does not appear to have a separate title listed here, but does have its own colophon (which is the one on the catalog page right now). | ||
|topic=Liturgy | |||
|tibcategory=yan lag gi chos | |||
|pechaside1=bskang ba | |||
|pechaside2=zur lugs gcod tshogs | |||
|fulltibtext=གཅོད་ཀྱི་སྐོང་བ་རྣམས་བཞུགས་པའི་དབུ་ཕྱོགས་ | |||
}} | |||
<onlyinclude> | |||
= Tibetan Text = | |||
{{ {{#show: {{FULLPAGENAME}} |?titletib#}} }} | |||
= Wylie Text = | |||
WYLIE CONTENT HERE | |||
== Footnotes == | |||
<references/> | |||
</onlyinclude> | |||
<headertabs /> | |||
{{Footer}} | |||
[[Category: dpal ldan rin chen]] {{DRL Tibetan text categories}} [[Category: Gdams ngag mdzod Shechen Printing]] [[Category: Gdams ngag mdzod Catalog]] | [[Category: dpal ldan rin chen]][[Category: si tu nor bu bsam 'phel]] {{DRL Tibetan text categories}} [[Category: Gdams ngag mdzod Shechen Printing]] [[Category: Gdams ngag mdzod Catalog]] | ||
Revision as of 15:16, 2 February 2018
An important function of vajrayāna ritual is to ensure that whatever offerings have been made will serve the purpose of fulfilling obligations as well as accumulating merit. This is the practice of kangwa (bskang ba), translated variously as fulfillment, renewal, amendment, appeasement, and so forth. The pledges or commitments or covenants (dam tshig) that are thereby fulfilled involve two levels: Secret Mantra practitioners have a special relationship with the buddhas, deities, ḍākinīs, and other holy beings who will bless and protect them as long as the practitioner keeps up his or her practice. The second level concerns the various worldly protectors, ground masters, and local spirits who pledged themselves to the dharma, usually under pressure during the time of Guru Person:Pad+ma 'byung gnas, but who must be regularly appeased with offerings to remind them of that commitment. In both cases, the ritual also serves to emend any breaches or deficiencies in the mutual agreement, and thus it may also contain a confession of mistakes.
This text contains three rituals that utilize the offering of one’s own body as a communal feast to renew those commitments. After the initial setup visualization, the first is “Mother Transformation” by Chökyi Drakpa of Tsalkar (mTshal dkar Chos kyi grags pa). This very common name might be the fourth Zhamar incarnation (1453–1524/5), but the Tsalkar designation is not identified. The title might suggest that it is a variation of a previous “mother” text. The text calls on the usual lineage gurus up through Person:Karmapa, 3rd and continues with yet another line of masters coming through the Zurmang line. Then it focuses on the divine beings, such as the ḍākinīs of the charnel grounds, the buddhas of the ten directions, and the protectors, before going on to the local spirits.
The second text, “Gem Treasury,” is attributed to Guru Person:Dharmakīrti. This is the Sanskrit for the Tibetan name Chökyi Drakpa and could well indicate the author of the previous text. “Gem Treasury” is said to be an amendment of a composition by Situ Norbu Sampel (Si tu Nor bu bsam ’phel). Though this has been suggested as another name for the sixth Situ, Mipam Trinle Rapten (Mi pham phrin las rab brtan, 1658–1682), his dates do not line up with the statement in the colophon that it had been requested by Ratnashrī, or Palden Rinchen in Tibetan, the author of the third fulfillment liturgy and named here in the Zurmang lineage after [Rupa] Person:Karmapa, 9th, who is only two gurus after Person:Karmapa, 3rd (1284–1339). The lineage prayer ends with the fourth Trungpa, Person:Trungpa, 4th (1567–1629).
The third text is called simply “Fulfillment Ritual” and is attributed to the adept of Runda, Palden Rinchen (Ru mda grub thob dPal ldan rin chen). His Sanskrit name, Ratnashrī, appears in many other Zurmang lineage prayers, and a brief account of his life can be found in the Collected Histories of the Glorious Zurmang Kagyu.[1] This liturgy itself does not contain a lineage prayer but calls on the deities and ḍākinīs and then includes an extensive confession. It ends with a long list of the actual items that fulfill the pledges.
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- Other notes
- BDRC Link
- VolumeI1CZ3976
- 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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