Wylie:Grub chen na ro pa'i gdams ngag chos drug skor gyi bka' dpe tshigs su bcad pa
གྲུབ་ཆེན་ན་རོ་པའི་གདམས་ངག་ཆོས་དྲུག་སྐོར་གྱི་བཀའ་དཔེ་ཚིགས་སུ་བཅད་པ་
grub chen na ro pa'i gdams ngag chos drug skor gyi bka' dpe tshigs su bcad pa
Authoritative Texts in Verse: Mahāsiddha Nāropa’s Cycle on the Six Dharmas
The Authoritative Texts in Verse consists of eight sections, or short texts, on the differences between the gradual and the instantaneous types,[1] caṇḍālī, dream, luminosity, bardo, entering a body, transference, and vital points of instruction, omitting illusory form (typically the second of the six dharmas) in favor of instructions for entering a body. Authoritative Texts in Verse is closely related to Tilopa’s Truly Valid Words (in both its forms, The Treasury of Precious Instructions text and the Tengyur redaction) and to an anonymously authored Tengyur text called the Later Authoritative Texts.[2]
First, regarding the relationship between the Authoritative Texts in Verse and the DNZ Truly Valid Words, the Authoritative Texts in Verse has 324 lines of verse and three sections of prose, whereas Truly Valid Words is written entirely in verse and has 998 lines. Of the Authoritative Texts’ 324 lines of verse, 230 are found in Truly Valid Words, meaning that 70 percent of the Authoritative Texts is virtually identical to Truly Valid Words—although these corresponding, or identical, lines are not in the same order in the two texts. A small portion of the prose sections of the Authoritative Texts is represented by 15 lines of verse in Truly Valid Words. Looked at from the perspective of Truly Valid Words, 25 percent of Truly Valid Words is found in the Authoritative Texts.†[3]
The Authoritative Texts also has a close relationship to the Tengyur Truly Valid Words (T. PD. 2331), which has 222 verse lines. Of the Authoritative Texts’ 324 lines, 193 are found in the Tengyur Truly Valid Words redaction. In other words, 86 percent of the Tengyur Truly Valid Words is found in the Authoritative Texts.[4]
A significant similarity between the Authoritative Texts and the Tengyur Truly Valid Words is that their first 77 lines are almost identical (in content and sequence), and while those 77 lines are found in the DNZ Truly Valid Words, they correspond to its first eight lines and then to lines much later in the text (and not in the same order, as shown in the table below). Nevertheless, the Authoritative Texts and the DNZ Truly Valid Words have more shared text than the Authoritative Texts and the Tengyur Truly Valid Words do.
Although the title of the anonymous Later Authoritative Texts*[5] in the Tengyur is closer to that of the Authoritative Texts, the Later Authoritative Texts has less in common with the Authoritative Texts than the other two aforementioned texts. It has eight sections (caṇḍālī, illusory forms, dreams, luminosity, transference, bardo, entering a body, and esoteric instructions on bodhicitta, the path of method) in 333 lines of verse. Of the Later Authoritative Texts’ 333 lines, 84 lines are found in the Authoritative Texts; that is, 25 percent of the Later Authoritative Texts is found in the DNZ Authoritative Texts and, since the two texts are of similar lengths, the opposite is true: 25 percent of the DNZ Authoritative Texts is found in the Later Authoritative Texts.
The final text in the Tengyur that has been identified as being connected to the Authoritative Texts is Āryadeva’s Lamp that Summarizes the Practices.[6] Sections of chapters 6–11 in Āryadeva’s Lamp parallel almost all of section four, “Authoritative Text on Luminosity” in the Authoritative Texts.
Turning to the content, as the above comparison shows, the DNZ Authoritative Texts contains only a portion of the instructions found in the DNZ Truly Valid Words. The correspondence is as follows: (View Table here)
Looked at from the perspective of Pema Karpo’s topical outline for Truly Valid Words, it is hard to generalize about a larger pattern of “borrowing” as the shared sections do not fall neatly into a particular broad category, such as their shared lines being only within the instructions for the gradual type.
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, and then the same as previously stated for the Ganges Mahāmudrā.[7]
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- Other notes
- Genre from Richard Barron's Catalog
- Instruction manual
- Genre from dkar chag
- gzhung rtsa 'grel
- BDRC Link
- VolumeI1CZ3969
- BDRC Content Information
- No note on contents
- Other Translations
- Morrell, Jerry, trans. The Life of Tilopa and the Ganges Mahamudra. Auckland, New Zealand: Zhyisil Chokyi Ghatsal Trust, 2002. (translation of "phyag chen gang+gA ma")
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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