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Wylie:Bcom ldan 'das mgon po tshe dpag med yon tan gyi khrid 'chi med rdo rje'i sku sgrub par byed pa + (Amitāyus (''Tshe dpag med''), the buddha o … Amitāyus (''Tshe dpag med''), the buddha of infinite life, is an aspect of Buddha Amitābha (''’Od dpag med''), the buddha of infinite light, and as his name suggests, he is associated with practices that promote longevity. In these instructions, both names are used to refer to the same deity.names are used to refer to the same deity.)
Wylie:Slob dpon in+dra b+hU ti'i mdzad pa'i phyag rgya'i lam skor + (Among the eight ancillary path cycles, ''T … Among the eight ancillary path cycles, ''The Path Cycle of the Mudra''presents the most detailed and explicit explanation of mudra practice.While it is clear the text is written for practice with a consort, or karmamudra, Amezhap asserts that according to how it is presented in ''The Explanationof the Path with Its Result for Disciples'', there are two ways this text hasbeen explained: for practice with an actual mudra and with a gnosis mudra,or a visualized consort. In ''The Fortunate Right-TurningWhite Conch'', chapter 17, Kongtrul comments that even if one is to rely on an actual mudra,training with a gnosis mudra is a necessary preparation.One of the more interesting features of ''The Path Cycle of the Mudra'' isthe detailed description of how one progresses on the bodhisattva stages tobuddhahood through the dissolution of the vāyus that are in “cities”—thatis, nāḍī locations that correspond to the thirty-two countries, the renownedpilgrimage sites on the Indian continent.The text also provides two accounts of the three kāyas: the standardseven limbs of the three kāyas given in the other seven texts belonging tothe eight ancillary path cycles and a presentation of the five limbs of threekāyas unique to Indrabhūti II’s ''Accomplishing Gnosis.''The text concludes with the account of the lineage, in which threeIndrabhūtis are identified, and it is stated that there is both a long and ashort lineage for this teaching. In ''Effortless Accomplishment of the Two Benefits'',Amezhap states that Indrabhūti II is the author of this instruction.hūti II is the author of this instruction.)
Wylie:Gcod kyi skong ba rnams bzhugs pa'i dbu phyogs + (An important function of vajrayāna ritual … 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]].'"`UNIQ--ref-000007C5-QINU`"' 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.the actual items that fulfill the pledges.)
Wylie:Shes rab kyi pha rol tu phyin pa'i man ngag yang tshom zhus lan ma + (Another Bundle, attributed to Machik Lapdr … Another Bundle, attributed to Machik Lapdrön, takes the form of a dialogue or question-and-answer session, perhaps written down or remembered in verse by her son Gyalwa Döndrup, who is said in several sources to be the interlocutor. In the catalog of ''The Treasury of Precious Instructions'', Kongtrul traces his transmission lineage back to him. “Another” or “a further” bundle (''yang tshom'') indicates that it is another collection following ''The Great Bundle''. In ''The Religious History of Pacification and Severance'', Khamnyön Dharma Senge calls ''Another Bundle'' “the esoteric instructions on that [''Great Bundle''].”'"`UNIQ--ref-00000767-QINU`"' An alternate title given in the colophon is ''Another Bundle of Twenty-Five Instructions as Answers to Questions'', shortened in certain other sources to ''Another Bundle of Twenty-Five''. However, one finds here twenty-eight questions, and it is not clear if this is some kind of alternate Tibetan way of counting or if the bundle tends to gain and lose questions with each reprint like a loose bunch of flowers.This version of ''Another Bundle'' is also found in a collection of Severance texts called ''Practices of the Severance Collection and So Forth'' (''gCod tshogs kyi lag len sogs'') from Limi Monastery. Although there are many minor differences in these two editions, some of which I mention in the endnotes, the two are comparable in format. However, it is preceded in the Limi collection by another text that is indicated merely with the words “Bundle of Precepts” (''bKa’ tshom''). The colophon to that text calls it “''Thirty-Five Questions and Answers on the Bundle of Precepts, the Quintessence of the Mother’s Super Secret Heart-Mind''.” It goes on to add the following: “This esoteric instruction is a word continuum. If it spreads to everyone it will be of no benefit. Keep it restricted like a mute’s speech. Depend on the heirs that hold the lineage.” And: “This quintessence of the heart-mind [as] questions and answers was gladly bestowed by great realized guru[s] on the Shākya monk Sangdor, and I wrote it well.” This may be the same author as that of the ''Heart Essence of Profound Meaning'', Jamyang Gönpo, who typically signs off as “the Shākya monk, holder of the vajra.”Although this other “Bundle of Precepts” in the Limi collection bears almost no resemblance to ''The Great Bundle of Precepts'' (''bKa’ tshom chen mo''), it is strikingly similar to ''Another Bundle'' in that it is a series of questions and answers, many of which in fact are basically the same questions. Of the thirty-five questions (here correctly enumerated), twenty-six appear in ''Another Bundle'', at least in content, with sometimes two questions being combined into one. Three of the responses to questions resemble sections in ''The Essential Bundle'' (chapter 9 in this volume), and six questions seem to be unique to this text, although parts of their answers can be found elsewhere. If this is an earlier or different “bundle,” it lends more sense to the title of the present text “Another Bundle,” since they are both in the same format of dialogue and may just represent two versions that were circulating in Tibet. Where Khamnyön Dharma Senge quotes Machik in ''The Religious History of Pacification and Severance'', the wording is identical to the Limi “Bundle of Precepts” and not to ''The Great Bundle or Another Bundle'' in this collection. Since Khamnyön Dharma Senge was contemporary with Jamgön Kongtrul, this just indicates that both versions were available in the nineteenth century and does not confirm their relative dates. It seems likely that Machik’s teachings were remembered and later recorded in many versions that were constantly shifting and reforming during nearly a millennium of transmission.'''Notes''''"`UNIQ--references-00000768-QINU`"'es''' '"`UNIQ--references-00000768-QINU`"')
Wylie:Phyag rgya chen po sems nyid ngal gso’i rtsa ba mdo yi lung dang sbyar ba + (Buddhist writers have always laid great em … Buddhist writers have always laid great emphasis on scriptural authority by quoting extensively from the sutras and tantras. In this way they can authenticate their work and demonstrate that their explanations have not simply been made up but are based on original sources. In this text, the omniscient Butön correlates the different verses of ''Resting in the Nature of Mind'' with passages from ''The Perfection of Wisdom in Eight Thousand Lines'' on the one hand and a selection of tantras on the other.d and a selection of tantras on the other.)
Wylie:Khrid brgya'i brgyud pa'i lo rgyus + (Chapters Five and Six contain diverse anec … Chapters Five and Six contain diverse anecdotal accounts of the transmission of the One Hundred and Eight Guidebooks by earlier generations of lineage holders. Many peripheral texts associated with these cycles are also incidentally mentioned. References are generally found in the bibliography and in the notes to Chapter Nine. Chapter Five, written by Kunga Drolchok, covers the anecdotal accounts of the first seventy-four guidebooks, commencing with Parting from the Four Attachments and concluding with Kharamukha Cakrasaṃvara. The supplement by Tāranātha which is contained in Chapter Six completes the remainder, from the seventy-fifth to the one hundred and eighth. The introductory verses of Chapter Five are not balanced by any corresponding concluding verses, which may perhaps suggest that it was originally Kunga Drolchok’s intention to complete these anecdotes himself. Tāranātha, the acknowledged reincarnation, may have considered this task as a personal responsibility.ed this task as a personal responsibility.)
Wylie:Dam pa sangs rgyas kyi zhal gdams byang chub sems dpa' kun dga' la gsungs pa + (Dampa Sangye gives Bodhisattva Kunga advic … Dampa Sangye gives Bodhisattva Kunga advice about how to prepare for and practice in the future, when the times are rife with degeneration. It echoes many such prophetic texts, with a long litany of dreadful circumstances and perversions, many of which are already familiar to us. Kunga plays the role of an innocent, unable to believe that it will be so bad. Surely, if they follow this dharma, future disciples will be saved! Dampa offers little comfort. His final answer will be quite a surprise.This text is not mentioned in Kongtrul’s catalog nor in the ''Record of Teachings Received''. Instead, the two aspiration prayers—Dampa’s Thirty and Kunga’s Thirteen—that appear now with the ''Golden Garland'' were apparently how he meant to end this section on instructions. Nor is this text found in the ''Zhije Collection'' or Tengyur texts. A few of the Q&As made their way much later into Khamnyön’s Life Story of Dampa, but no early paper trail has made an appearance. One can only assume that it was recorded or remembered by Bodhisattva Kunga.s recorded or remembered by Bodhisattva Kunga.)
Wylie:Rgya gar gyi grub thob chen po dam pa rgya gar ram dam pa sangs rgyas zhes pa'i gsung mgur zhal gdams ding ri brgyad cu pa + (Dampa Sangye imparted some ''Pieces of Adv … Dampa Sangye imparted some ''Pieces of Advice'' to the residents of his monastery at Dingri Langkhor in a kind of farewell or final testament, with awareness of his own impermanence. It is perhaps the most famous and popular of his works. However, the versions that we have now share only a few verses with the earliest versions recorded in this distinctive style of couplets, all ending with “Dingriwa,” that is, “Dingrians” or “people of Dingri.” According to Dan Martin,'"`UNIQ--ref-00000320-QINU`"' Dampa was the first to pronounce such verses, and the second was his disciple Kunga, who repeated 118 verses a year before his own death, only seven years after his guru passed away. Then apparently this fairly easy compositional style was supplemented over the years by other lineage holders. Consequently, after so many versions, there are some issues with the exact list, as if that matters. In modern collections there are two conflicting titles: the ''Eighty Pieces'', as here in ''The Treasury of Precious Instructions'', and, more usually, the ''Hundred Pieces''. Some collections, such as the ''Dingri Volumes'', will have both versions. There is no evidence, however, that Dampa Sangye actually gave these teachings twice, and in fact most of the couplets or verses are present in both editions. It seems likely that a hundred (''brgya rtsa'') easily morphed into eighty (brgyad cu) at some point in its scribal history. Ninety-one made it into Dampa’s biography. Here the number turns out to be ninety-seven, although it may be noted that in some translations the second verse here is actually the first, which would make it ninety-six.There are a few histories of the setting for the teachings as well. The most often repeated seems to be as follows. Dampa Charchen, one of Dampa Sangye’s four main disciples known as the four gatekeeper yogins'"`UNIQ--ref-00000321-QINU`"' of the later transmission, came before Dampa and said, “Dampa, you are getting very old! You yourself will surely pass from happy states on to happy states. But think of the people of Dingri. What shall we do?” In some versions, this leads directly to the verses of advice, but in our version there is a short reflection in response that clearly affirms Dampa’s premonition of his death. The final verse also returns to the personal with the straightforward “I will leave.”But there is another interesting twist on the story in a commentary called ''Storehouse of Jewels'','"`UNIQ--ref-00000322-QINU`"' based on explanations of Ngawang Gyaltsen, where the scene is Bodhisattva Kunga’s “last words” to the people of Dingri. As Bodhisattva Kunga approaches nirvana (d. 1124), he speaks the opening verses from “''namo guru''” through the first verse ending with “it will be so hard to regain a human life, people of Dingri.” Then, the commentary says, he goes on to repeat the hundred (or so) pieces of advice from Dampa Sangye’s last words, beginning with the above story of Dampa Charchen’s request. One version does not obviate the other, except in that the opening words would be Kunga’s rather than Dampa’s.There are also any number of translations and commentaries available in Western languages, beginning perhaps with Evans-Wentz’s version (really Lama Kazi-Samdup’s translation) in 1954, to the wonderful translations with their oral commentaries by Dilgo Khyentse Rinpoche (2006) and Khenchen Thrangu Rinpoche (2015). And because these pieces of advice are so worth repeating, there will be many more—perhaps eighty or a hundred.'''Notes''''"`UNIQ--references-00000323-QINU`"'es''' '"`UNIQ--references-00000323-QINU`"')

(Dampa Sangye imparted some ''Pieces of Advice'' to the residents of his)

Wylie:Dom+bi he ru kas mdzad pa'i lhan cig skyes grub + (Dombi Heruka is credited as the author of … Dombi Heruka is credited as the author of several texts in theTengyur, the most important of which is ''Accomplishment of the Connate.''However, that text is not translated in this chapter at all, but ratherthis chapter presents an instruction for practicing the meaning of that text.This text has three sections. The first section is not clearly divided intoan outline. After some introductory statements detailing vows and differencesbetween how vows are followed in the path of the ascetic who doesnot rely on a consort and the path of the infant who does rely on a consort,Drakpa Gyaltsen then goes on to detail the connate nature of the cause, thepath, and the result. The section on the connate nature of the cause detailsfifteen dharmas. The connate nature of the path mainly concerns how thepath of the ascetic and the infant are practiced. The connate nature of theresult begins with signs of the practice and concludes with the seven limbsof three kāyas.The second section is a detailed discussion of mudras related to the pathof the infant. The third section concerns the process of retaining and drawingup the bindu. In ''Effortless Accomplishment of the Two Benefits'', Amezhapexplains that the practitioner of this instruction is to meditate on themselvesas Hevajra according to the six-limbed sādhana.2Ḍombi Heruka is one of the two named disciples of Virūpa, along withKāṇha. In Drakpa Gyaltsen’s ''Chronicle of the Indian Gurus'', Virūpa encountersḌombi Heruka during the episode when Virūpa reverses the GangesRiver. At this time, Ḍombi Heruka is a simple ferryman, taking peopleacross the Ganges River. Ḍombi Heruka and Kaṇhā accompany Virūpaon his most famous adventures, such as stopping the sun and taming thegoddess Caṇḍikā3 and her retinue of cannibal yoginīs. Following the latterepisode, Virūpa gave empowerment and complete instructions to Ḍombi.A sudden realizer, he attained realization equal to Virūpa and was sent toEast India to tame a king named Dehara. In ''Effortless Accomplishment of theTwo Benefits'', Amezhap explains that this Ḍombi Heruka is the first of thethree siddhas bearing this name.4t of the three siddhas bearing this name.4)
Wylie:Chos skyong brag lha mgon po'i mngon rtogs + (Draklha, an aspect of the dharma protector … Draklha, an aspect of the dharma protector Mahākāla, is the protector associated with all the teachings transmitted by Mitrayogin. He has already featured in the Avalokiteshvara sādhana in chapter 15. The present text is a sādhana dedicated entirely to him, but it would normally be practiced within a yidam deity sādhana, perhaps along with other prayers and offerings to the dharma protectors. In any case, it is necessary to visualize oneself as one’s yidam deity before visualizing the protector in front of oneself, making offerings, and entrusting him with the activities of guarding the teachings and protecting those who practice them.gs and protecting those who practice them.)
Wylie:Mkhas grub chen po nA ro tA pas rnal 'byor gyi dbang phyug mar pa lo tsA la gdams pa'i chos drug dril ba rdo rje'i mgur + (During Marpa’s third trip to India, Nāropa … During Marpa’s third trip to India, Nāropa sang this song to himduring a ganacakra celebrating Marpa’s recovery from an illness.Although Marpa had recovered physically, he was, as Nāropa remarks in thesong, still feeling sad. In this song, Nāropa summarizes the instructions onthe six dharmas—caṇḍālī, illusory forms, dreams, luminosity, transference,and entering a body—and adds two final sets of instruction: on the bardosand the path.This song is found in the biographies of Marpa Lotsāwa by TsangnyönHeruka, Khachö Wangpo, and Pawo Tsuklak Trengwa.'"`UNIQ--ref-000000F6-QINU`"' It also serves asa basis for commentaries on the six dharmas by the first Paṇchen Lama,Lopsang Chökyi Gyaltsen, and one of his students, the first Rongpo Drupchen, Shar Kalden Gyatso, both seventeenth-century Geluk teachers.'"`UNIQ--ref-000000F7-QINU`"'''Transmission lineage received by Jamgön Kongtrul''. Vajradhara to Jñānaḍākinī,Vajrapāṇi, Tilopa, and then the same as previously stated for the GangesMahāmudrā.'"`UNIQ--ref-000000F8-QINU`"'es Mahāmudrā.'"`UNIQ--ref-000000F8-QINU`"')
Wylie:Khrid brgya'i sngon 'gro thun mong ba + (Having presented the historical background … Having presented the historical background in the foregoing chapters, in the second part of this book, Kunga Drolchok focuses on the actual experiential cultivation of the One Hundred and Eight Guidebooks. The ordinary and extraordinary preliminary practices, briefly presented in Chapter Seven and Chapter Eight respectively are the prerequisites for those wishing to pursue any of the main practices that are compiled in the long Chapter Nine. Among them, Chapter Seven outlines the preliminary approaches suitable for individuals of lowest, average and superior capacity. The endnotes here refer to the detailed and succinct explanation of these topics found in Patrul Rinpoche’s The Words of My Perfect Teacher. As before, the chapter is introduced by auspicious verses and concludes with a signature quatrain.s and concludes with a signature quatrain.)
Wylie:Zab khrid brgya dang brgyad kyi khungs gleng ba'i zhabs rten tshigs su bcad pa + (Having requested the blessings of the line … Having requested the blessings of the lineage holders of the past, Kunga Drolchok now offers a prayer to sustain the lives and enhance the enlightened activities of those, such as himself, who recount the history of the One Hundred and Eight Guidebooks, over successive lifetimes. The prayer contrasts the rarity of the sacred doctrine with counterfeit forms that would lead beings astray through sophistry, and dedicates the merit accrued by his documenting the One Hundred and Eight Guidebooks for the sake of buddhahood on behalf of all sentient beings.ddhahood on behalf of all sentient beings.)
Wylie:Khrid brgya'i brgyud pa'i lo rgyus kha skong + (In 1607 Tāranātha completed this supplemen … In 1607 Tāranātha completed this supplement to the historical anecdotes contained in the previous chapter. These cover the thirty-three remaining guidebooks, commencing from The Six Meditations of Vajravārāhī and concluding with The Nature of Mind: The Wish-fulfilling Gem. At the end of the chapter Tāranātha explains that he was encouraged to do so by his teacher Lhawang Drakpa, who himself had been a disciple of Kunga Drolchok.elf had been a disciple of Kunga Drolchok.)
Wylie:'phags pa spyan ras gzigs kyi byang chub lam gyi rim pa'i khrid kyi cha lag man ngag gser gyi thur ma rin po che'i sgron me + (In the Vajrayāna, it is the “pith instruct … In the Vajrayāna, it is the “pith instructions” an authentic vajra master gives their disciple, often in response to a particular question or to address a particular difficulty, that transform the formal instructions into a living practice. Many of them are never written down and, as is pointed out below, do not appear in any texts. It is usually to save such vital pieces of advice from being lost that they are eventually recorded in texts such as this one. The pith instructions in this text need to be read in conjunction with the relevant sections in the two preceding texts. Some of them provide considerable extra detail to the instructions in those texts, others discuss points that are barely touched upon, and yet others condense the practice into the essential points that might otherwise be forgotten when one is concentrating on the details. one is concentrating on the details.)
Wylie:Khrid brgya'i mtshan tho dmigs bsal + (In the penultimate chapter, Kunga Drolchok … In the penultimate chapter, Kunga Drolchok begins by enumerating the One Hundred and Eight Guidebooks in verse, intimating how he personally assimilated their meaning in his practice. In the second part, he names the one hundred and eight protector deities for which he received empowerment, headed by the diverse aspects of Mahākāla, and at the end of that section he subsumes them all in twenty-seven classes. In the third and final part, he lists more than one hundred empowerments that he received often multiple times according to the diverse classes of tantra, individually naming the teachers who conferred them.ly naming the teachers who conferred them.)
Wylie:Khrid brgya'i sa 'grel ya mtshan 'phrul gyi lde mig + (In this chapter, Kunga Drolchok explores t … In this chapter, Kunga Drolchok explores the classifications of the One Hundred and Eight Guidebooks, according to the primary distinction between sūtras, tantras and their integration. By his own calculation, there are altogether “twenty-five ordinary instructions, twenty-five instructions common to all traditions, twenty-five pertaining to the Sakya tradition, and thirty-three instructions pertaining to the Kagyu lineage.”ructions pertaining to the Kagyu lineage.”)
Wylie:Khrid brgya'i spyi chings rnam par spel ba ngo mtshar chos kyi sgo mang + (In this personal statement Kunga Drolchok … In this personal statement Kunga Drolchok describes how he was inspired by Sangyé Pel to seek out the respective lineage holders of the One Hundred and Eight Guidebooks. Over thirty-one years, starting from young age of seven through to his thirty-eighth year, he assiduously acquired these diverse teachings and here he presents his achievement in the well-established format of a “record of teachings received” (thob yig, bsan yig). The names of the teachers from whom he obtained each lineage are documented here, including his own root guru, Kunga Chogdrub, to whom he respectfully refers not by name, but by the epithet “venerable hidden buddha” (rje sbas pa’i sangs rgyas). Kunga Drolchok also provides a wealth of information concerning the names of the Tibetan authors and redactors of these guidebooks, where they are known, and, in cases where the authorship is unclear, he remarks that they derive from unspecified ancient writings. There is evidence of an incisive critical faculty in the way in which he occasionally differentiates between multiple strands of a given lineage, indicating which are to be included in the anthology and which are not. Further information on these primary sources, their antecedents, and so forth, can be found in the bibliography and also in the intial note to each of one hundred and eight actual guidebooks in Chapter Nine.The chapter begins with a “signature” quatrain, in which the four syllables of Kunga Drolchok’s own name are embedded within the lines of verse, and it ends with a poetic dedication of merit, and a colophon.oetic dedication of merit, and a colophon.)
Wylie:Gcod yul zab mo'i khrid yig gnad don snying po + (In this practice instruction [[Tāranātha]] c … In this practice instruction [[Tāranātha]] clearly lays out the main teachings of Severance and the order in which to practice them. To actually utilize this text as a practice, however, one would need the liturgy that should accompany these explanations, called ''Supplication Liturgy for the Essence of the Vital Meaning: A Practice Manual of Profound Object Severance''.'"`UNIQ--ref-00000776-QINU`"' [[Kongtrul]] did not include that in this volume of the ''Treasury'', perhaps because there were more recent liturgies from other lineage holders.The ''[[Record of Teachings Received]]'' affirms that [[Kongtrul]] received the guidance or practice manual (''khrid yig'') “in the style of the transmission guidance (''lung khrid'') from the sacred writings of Venerable [[Kunga Drölchok]] and detailed guidance based on Venerable [[Jonang Tāranātha Rinpoche]]’s ''Essence of the Vital Meaning''.”'"`UNIQ--ref-00000777-QINU`"'As is typical of this particular lineage that originated with [[Machik]] via [[Samten Özer]], through [[Kunga Drölchok]], [[Tāranātha]], and on to [[Kongtrul]] himself, the main practices have the specific designations of “the meaning of the Mother” (''yum don'') and “severing the four devils in basic space” (''bdud bzhi dbyings su gcod''). The first is the direct instruction on the nature of mind according to the [[perfection of wisdom]] (that is, the Mother), and the second is how to enact and enhance that realization through coping with the problematic experiences of existence, called the four devils. Everything beyond that is considered auxiliary practice to be done as postmeditation activity. This important fact was often lost as the demon-feeding elements gained prominence, which is why [[Kongtrul]] emphasized it again and again. it again and again.)
Wylie:A li kA li gsang ba bsam gyis mi khyab pa chu klung chen po'i rgyud kyi dum bu + (Jamgön Kongtrul’s teacher and cocreator of … Jamgön Kongtrul’s teacher and cocreator of his treasuries, Jamyang Khyentse Wangpo (1820–1892), extracted the following sections and added a structural outline and a few notes from the most important source text of the Pacification tradition for inclusion in ''The Treasury of Precious Instructions''. According to his colophon, he considered these three chapters the most essential: Chapter Ten because it contains an exposition of the unique Pacification approach to the five paths, Chapter Seventeen because it contains the crucial empowerments and pledges, and Chapter Twenty-Three because it condenses the introduction, view, meditation, practice, conduct, and results of the essential meaning. He may also have chosen these three because they are the most comprehensible of this fascinating and mystifying tantra.In his brief background of the lineage in ''The Treasury of Knowledge'': ''Esoteric Instructions'', Kongtrul cites the ''Ālikāli Inconceivable Secret Great River Tantra'' and ''Mahāmudrā Symbol Tantra'' [''the Secret in the Hearts of All Ḍākinīs''] as the two source tantras of the Pacification tradition. These were briefly explored in the general introduction. With regard to the ''Ālikāli Tantra'', Kongtrul weaves its title into this statement about Dampa’s accomplishments::<blockquote>The mighty lord of accomplishment Dampa Sangye mastered the semantic meaning of the unborn ''ālikāli'' and through ''inconceivable'' secrets taught countless approaches to dharma corresponding to the faculties and dispositions of beings. '"`UNIQ--ref-000002D2-QINU`"'</blockquote>What Kongtrul only hints at with his suggestion that Dampa mastered the “semantic meaning of the unborn ''ālikāli''” (''skye med āli kāli’i sgra don'') is that practices based on the vowels (''āli'') and consonants (''kāli'') of the Sanskrit alphabet were at the heart of the teachings propounded by Dampa Sangye, brought by him from India into Tibet, and were of particularly Indian character. Each syllable or phoneme references a crucial aspect of ultimate reality while at the same time carrying mystical powers even without semantic meaning. This will be revealed, though not explained, in later texts in this volume, particularly the empowerment rituals. But in the tantra itself, these syllabary practices are laid out in great detail. This goes far beyond the use of mantras, which usually have a somewhat translatable meaning. Perhaps that is what is meant here by “unborn.”The greater part of both of these source tantras concerns the implications of this idea. Yet for the most part, this is what Jamyang Khyentse Wangpo and Jamgön Kongtrul chose to omit. The three chapters that are included here concern mostly familiar Tibetan Buddhist concepts that could be found everywhere at the time of these two masters. The style is cryptic, though not nearly so much as many of Dampa Sangye’s more famous utterances. However, the essential ideas in these three chapters are explained in two commentaries that follow later in this volume: ''Distilled Elixir'' by Lochen Dharmashrī and ''Stainless Appearance'' by Sönam Pal.The last (twenty-fourth) chapter of the ''Ālikāli Tantra'' and its interlinear note reveal that Dampa Sangye himself played a major role in the history of this tantra. He reconstituted three somewhat disparate sections (''dum bu'', still marked as such) of the tantra that were previously divided according to the following story. After the Buddha entrusts the tantra to various protectors, he departs for Kushinagar.:<blockquote>Then the assembly came to the king’s palace and divided the tantra into three parts. The first eight chapters were written on leaves of the wish-fulfilling tree, then encased in a precious crystal vase. The gods summoned it and it rests inside a gandhola on the peak of Supreme Mountain. The middle section of eight chapters was written on the inner bark of the wish-fulfilling tree and encased in a precious silver amulet box. The demigods and yakṣhas summoned it and it rests in a copper house of blazing weapons midway up Supreme Mountain. The last section of eight chapters was written on blue water silk and encased in a golden box. The nāgas summoned it and it rests in the nāga storehouse at the base of Supreme Mountain. Later these three divided treasure teachings were brought together into one and written on the skin of a demoness (''srin mo'') and put into the skin bag of a white lioness. It rests in the endless knot of the secret treasury in the charnel ground of glorious Oḍḍiyāna.'"`UNIQ--ref-000002D3-QINU`"'</blockquote>'''Notes''''"`UNIQ--references-000002D4-QINU`"';/blockquote> '''Notes''' '"`UNIQ--references-000002D4-QINU`"')
Wylie:Sems nyid ngal gso’i khrid kyi zin bris ’jam dbyangs mkhyen brtse’i dbang phyug gis mdzad pa + (Jamyang Khyentse Wangchuk (1524–1568) was … Jamyang Khyentse Wangchuk (1524–1568) was a disciple of Tsarchen Losal Gyatso (1502–1566), whose oral teachings on Mitrayogin’s source text he recorded in these ''Notes''. Rather than simply commenting on the meaning of the twenty-five verses, these teachings provide a guide for actually putting their essential message into practice.ing their essential message into practice.)
Wylie:Ring brgyud kyi gsol 'debs ma gcig gis mdzad par ban sgar 'jam dpal bzang pos kha bskang ba + (Lineage supplications are so informative—a … Lineage supplications are so informative—and so confusing. This one is not mentioned in [[Kongtrul]]’s ''Catalog'', except perhaps as one of the branches (''yan lag rnams bcas'') of ''Source of All Qualities'', leading the editor of the table of contents of the Kundeling printing to assume that it belongs with the [[Zurmang]] feast activities. While that may be the case, it does not represent the [[Zurmang]] long lineage. That supplication can be found in ''Source of All Qualities'', where it is attributed to [[Samten Rinchen]] of Lhapu. And the same one is used as the basis for the whole story of the lineage in the history of [[Zurmang]], where it is also called the “supplication of the Severance lineage gurus by [[Bengar Jampal Zangpo]].”'"`UNIQ--ref-0000079D-QINU`"' That version and the one in Source of All Qualities are identical, despite the differing author identification. The version here may have been added to that liturgy to ensure that all relevant lineages were duly honored.Here, the lineage is similar only up to [[Machik Lapdrön]] herself. It then veers over to [[Machik]]’s grandson [[Khambuyale]] rather than coming through [[Machik]]’s son Döndrup. Then it takes us the long way through a very [[Kamtsang]] line of lamas, including the purported author [[Bengar Jampal Zangpo]], right up to [[Situ Pema Nyinje]] (1774–1853). This is where the lineage ends in this text as found in the Kundeling edition of the Palpung prints. However, at this point in the Shechen printing sponsored by [[Dilgo Khyentse Rinpoche]] (1910–1991), it continues from [[Pema Nyinje]] to [[Jamgön Kongtrul Lodrö Taye]] (1813–1900), then to the [[Fifteenth Karmapa]], [[Khakhyap Dorje]] (1871–1922), then to [[Kongtrul]]’s disciple [[Tashi Özer]] (1836–1910), then to [[Khyentse Özer]] (1896–1945),'"`UNIQ--ref-0000079E-QINU`"' and ends in “my root guru.”How could [[Bengar Jampal Zangpo]], who lived in the fifteenth century, have written such a contemporary addendum, let alone [[Machik Lapdrön]]? One scenario is that [[Machik]] uttered a prayer to her lineage using the place-and-name format, beginning with, “In the palace of [[dharmadhātu]] in [[Akaniṣhṭa]], the Great Mother [[Perfection of Wisdom]] has blessings” and ending with her teacher [[Kyotön Sönam Lama]] (who is in fact skipped over here, although he is named in the [[Zurmang]] version). Then the well-known author [[Bengar Jampal Zangpo]] picked up the trope and continued it up through his guru, the [[Sixth Karmapa]], [[Tongwa Dönden]] (1416–1453). After that, the prayer in all its various forms came to be known simply as Bengar’s supplication. [[Jamgön Kongtrul]] himself must have continued the supplication style through to his teacher [[Pema Nyinje]] before the blocks were printed at Palpung. From [[Kongtrul]] on, the last stretch may have been added for the Shechen printing of the ''Treasury''. Variations of this style can also be found in the ''Kagyu Feast Liturgy'' and [[Kongtrul]]’s supplication ''Essence of Auspicious Renown'' in this volume, as well as in the popular Severance compilation known as ''Precious Garland'' (''[[Rin chen phreng ba]]'').)
Wylie:De kho na nyid bcu pa + (Maitrīpa (986–1063)'"`UNIQ--ref-0000012F-Q … Maitrīpa (986–1063)'"`UNIQ--ref-0000012F-QINU`"' was a scholar and siddha whose mahāmudrāteachings had a major impact in Tibet, primarily through the teachings of his student Vajrapāṇi. Maitrīpa was, along with Nāropa, one ofMarpa Lotsāwa’s most important teachers. He began his Buddhist studies after being defeated in debate by Nāropa, whereupon he studied sūtrateachings with Nāropa for twenty years, Vajrayāna with Rāgavajra for fiveyears, and the Nonexistent Images'"`UNIQ--ref-00000130-QINU`"' form of Yogācāra with Ratnākaraśānti.Urged in his dreams by Tārā, then by Avalokiteśvara, in his early fifties heset out to meet his guru Śavari. Once he found Śavari in the Śrī Parvatamountains in the south of India, Maitrīpa was instructed by him in a varietyof unconventional ways that eventually led to his full realization. Told byhis guru to return to central India, Maitrīpa, now known as Advayavajra,took up residence in Bodh Gaya where he taught and also defeated all challengers in debate. Later, while living in the charnel ground called Blazing Fire Mountain, he composed the series of texts called the Dharma Cycleon Amanasikāra (Nonattention),'"`UNIQ--ref-00000131-QINU`"' in which he blended the mahāmudrāteachings he received from Śavaripa (who received them from Nāgārjuna,Saraha’s student) with his Complete Nonabiding Madhyamaka view.'"`UNIQ--ref-00000132-QINU`"'The ''Ten Stanzas on Suchness'' begins with a homage that states what suchness (''tattva, de kho na nyid'') is not: it is neither existent nor nonexistent. This is followed by a statement that it is of the nature of awakening; in other words,suchness is no different from buddhahood. The text says that it is realizedthrough the “samādhi of [realizing suchness] as it is” (''yathābhūtasamādhi,ji ltar ’byung ba’i ting nge ’dzin'') and describes the conduct for yogic practitioners with realization. In his commentary on this text, Maitrīpa’s student,Sahajavajra, says that it was “composed as concise esoteric instructions on the Pāramitā[yāna] that accords with the Mantra approach.”'"`UNIQ--ref-00000133-QINU`"' Although thetext does not use the term “mahāmudrā,” Jamgön Kongtrul explains in hisinterlinear note to the colophon that Marpa considered this text to be theprimary one of the Amanasikāra (Nonattention) Cycle that teaches view.Sahajavajra’s ''Extensive Commentary on the “Ten Stanzas on Suchness”'' is citedby Gö Lotsāwa in his ''Blue Annals'' as evidence that mahāmudrā was taughtwithin a Sūtra, or Pāramitā, context in India.'"`UNIQ--ref-00000134-QINU`"'The colophon of the ''Ten Stanzas on Suchness'' contained in ''The Treasury ofPrecious Instructions'' states that it was translated by Vajrapāṇi and Tsur YesheJungne,'"`UNIQ--ref-00000135-QINU`"' who were the first translators of the text before it was revised byTsultrim Gyalwa. Thus, this edition is not the one contained in the Tengyur,which is the one revised by Tsultrim Gyalwa. The text here also accordswith the root text used in Sahajavajra’s commentary, which was translatedby Vajrapāṇi, Kalyanavarma, and Tsur Jñānākara (Yeshe Jungne).''Transmission lineage received by Jamgön Kongtrul''. Maitrīpa to the IndianVajrapāṇi, Ngari Nakpo Sherde, Lama Sotön, Nyangtön Tsakse, RoktönDewa, Che Yönten, Che Dode Senge, Chöku Özer, Upa Sangye Bum,Lotsāwa Chokden, Baktön Zhönu Tsultrim, and Gyalwa Yung Tönpa,Lama Sönam Zangpo, Lama Tsultrim Gönpo, Jangsem Sönam Gyaltsen,Khenchen Sönam Zangpo, Gośrī Paljor Döndrup, the seventh GyalwangKarmapa, Chödrak Gyatso, the mahāsiddha Sangye Nyenpa, the eighthlord Mikyö Dorje, Karma Lekshe Drayang, Gelong Dorje Chö, ChetsangKarma Tenkyong, the exalted Könchok Tenzin, Jamgön Sungrap Gyatso,the omniscient Tenpai Nyinje, Gyalwang Dudul Dorje, the glorious PawoTsuklak Chökyi Gyatso, and Jamgön Kongtrul.Another transmission was from Maitrīpa to the siddhā Tepupa, RechungDorje Drakpa, Burgom Nakpo, Pakdru Dorje Gyalpo, Gyalo Pukpa, Serdingpa Zhönu Drup, and the omniscient Chöku Özer, after whom it is asabove.'"`UNIQ--ref-00000136-QINU`"' is as above.'"`UNIQ--ref-00000136-QINU`"')
Wylie:Zhi byed snga phyi bar gsum gyi khrid yig rnams phyogs gcig tu bsdebs pa bdud rtsi'i nying khu + (Minling Lochen Dharmashrī, the Great Trans … Minling Lochen Dharmashrī, the Great Translator of Mindroling Monastery, was introduced at the beginning of the section of empowerments, all of which he composed. This final piece by him, also completed at Orgyen Mindroling Monastery, is a masterly commentary on all the practices found within the diverse praxis of Pacification of Suffering. Basing his work on various source texts that are not all available now, Dharmashrī attempts to portray a cohesive picture of the vast array of instructions that Dampa Sangye passed on to his disciples over the course of his many sojourns in Tibet. By its nature, this piece provides a kind of outline of the lines of teachings. It is almost certainly the source for Jamgön Kongtrul’s summary of this practice lineage in ''The Treasury of Knowledge''. Even so, we can see by the outline—which I have extracted and added—that there was much more, and that Dharmashrī had to make choices on what aspects to explain, although this may have been dictated by availabilityThough the number of visits Dampa Sangye made to Tibet is said to be somewhere between three and seven, depending on the writer, the generally accepted format for organizing his teachings is a division into three: the first or early transmission, the intermediary or middle transmission, and the later or last transmission. The middle transmission actually consists of three separate sets of lineage teachings. So in fact we have here five transmissions described by Dharmashrī.The first or early transmission (''bka’ babs dang po/snga ma'') consists of the teachings that Dampa passed on to his disciple from Kashmir, Jñānaguhya. Dharmashrī’s colophon to this section reports that it is based on the ''Cycles of Three Lamps'' (''sGron ma skor gsum'', often misspelled as ''sgrol ma gsum'', leading to the confusing translation of “Three [or Nine] Cycles of Tārā”). Though there are nine “lamps” in the Tengyur attributed to Kamalashrī (Dampa’s Indian name), this trilogy refers to the Lamps of Conduct, Path, and Mind (Toh. 2321–2323), which are said to contain, respectively, the teachings of the vinaya, abhidharma, and sutra. This, however, is not at all evident in those very brief lamps, nor in the commentary here. After the traditional preliminaries, the main practice consists of five instructions with the distinctive names Sky-Like, Vajra-Like, Lotus-Like, Elixir-Like, and WheelLike. Each of these instructions represents the condensed meaning of the teachings by eleven of Dampa Sangye’s fifty-five adept gurus. These five sets represent teachings on madhyamaka-like logic, vital-wind practices of the father tantras, bliss practices of the mother tantras, mahāmudrā instructions, and ḍākinī symbols, respectively. In other words, a very full and complete path, packed with esoteric techniques.The three middle transmissions (''bka’ babs bar ma'') are known as Ma, So, and Kam (''rma so skam''), based on the principal recipients’ place or clan names. Dampa Sangye gave Magom Chökyi Sherap (b. 1054) the teachings of awakening mind, the discourses, scattered teachings, and oral instructions. They consist of two sets of sixteen points each: the practical guides that introduce awareness and vital points that cut off misconceptions. Again, an altogether complete path covering all aspects of meditation techniques. Lochen Dharmashrī states that it is based on teachings by “the great sugata Rok,” and although there are several lineage holders bearing the name Rok, the assumption is that it refers to Rok Bande Sherap Özer (1166–1244), the most important Rok in Pacification.The second system was given to Sochung Gendun Bar (1062–1128), who met the above Magom at an early age. This again is said to consist of the instructions of the fifty-five (or -four) male and female adepts and is described as “instructions on the naked perception of awareness.” After the preliminary practices, the main parts are divided according to the classic graded-path formula of teachings for superior, average, and lesser practitioners. Here there are multiple methodologies for recognizing pure awareness and introducing the nature of mind. The use of special yogic gazes is emphasized, as elsewhere in Dampa’s teachings, and there are more unusual esoteric techniques. The concluding topics include useful advice for resolving obstacles in practice, such as dullness and agitation. A set of eight “clinchers,” or topics on applying practice in specific circumstances, is also presented. Dharmashrī mentions two names as his source for these instructions: Palden Sönam of Dingri and Khyapdak Paljor Puntsok. Though both of these names appear in the later lineage (rather than the middle), the exact source books have not been located.The third system was transmitted to Kamtön Yeshe Gyaltsen (d. 1119) and is called “the guide to the essential meaning of the perfection of wisdom.” Unlike the previous two, this instruction is short and basic, and entirely exoteric. It consists of practices commonly considered preliminaries, with nothing really touching on the perfection of wisdom. Dharmashrī explains that the main guidance manuals of this tradition have been lost, with only the preliminaries remaining. He states very generally that he has composed it based on “the old writings.”The later or last transmission (''bka’ babs phyi ma'') was passed on to the four “gatekeeper yogins,” most particularly to Bodhisattva Kunga (1062–1124), regarded as Pa Dampa Sangye’s principal disciple and heir. It is to this person and his immediate successors that we owe the preservation of many of Dampa’s teachings. These were transmitted in three main instructions: “The White Guide, which concentrates solely on mind training on the path; the Red Guide, which concerns the practice of five or three paths; and the Black Guide, which produces realization of the science of letters.” But it is only the Red Guide that is explained here and wherever else the later transmission is discussed. There is little to be found on the White and Black Guides. The Red Guide describes a detailed process whereby a practitioner passes through five or three spiritual paths. These paths have the familiar names from the Indian commentarial tradition, but with distinctive formulas and explanations. They are (1) mind training on the path of accumulation; (2) austerities on the path of application; (3) subsequent conduct on the path of seeing; (4) equal taste on the path of meditation; and (5) freedom from action on the ultimate path. Unlike their Indian counterparts, these “paths” seem to describe a more achievable progression that a determined individual might actually experience if she followed these instructions. Jamgön Kongtrul confirms the uniqueness of this formulation: “This path did not occur previously in India and Tibet but is the special teaching of Dampa Rinpoche.”'"`UNIQ--ref-00000906-QINU`"'Lochen Dharmashrī’s explanation of the Red Guide follows closely on an early text by All-Knowing Sönam Pal (1217–1277), a revised version of which is the next text in this volume. But he has apparently added a supplemental section with some interesting techniques to deal with problems that may arise in practice, ways to enhance experience by vital points, and instructions on utilizing devotion and mantra.'''Notes''''"`UNIQ--references-00000907-QINU`"'es''' '"`UNIQ--references-00000907-QINU`"')
Wylie:Phyag rgya chen po'i tshig bsdus pa + (Nāropa (c. 956–1040), the famous student o … Nāropa (c. 956–1040), the famous student of Tilopa and renownedguru of the Tibetan Marpa, was born in Kashmir.'"`UNIQ--ref-00000083-QINU`"' The Tibetanaccounts present the sequence of the major events in his life in differentorders. One of the earliest biographies, by Gampopa, states that Nāropamet and trained with Tilopa, and later in life took up the position of thenorthern gatekeeper at Nalanda monastery.'"`UNIQ--ref-00000084-QINU`"' Later biographies, which arethe more well-known ones, say that he began his Buddhist studies in Kashmir and became a monk after separating from his wife Vimalā. Then hewent to study at Nalanda monastery, where he had an illustrious scholasticcareer that culminated in being installed as the northern gatekeeper. Nāroparemained there as an eminent scholar until he was urged by a ḍākinī to seekinstruction on the ultimate meaning from the mahāsiddha Tilopa. Following a period of training with Tilopa, which included a series of twelve major and twelve minor hardships, he attained full realization. He then went toPullahari (also known as Puṣpahari) in Magadha (central India), which iswhere Marpa Lotsāwa met him and where this song was sung.'"`UNIQ--ref-00000085-QINU`"'''Summary Verses on Mahāmudrā'' is not included in the Tengyur. A textof the same name and almost identical content, attributed to Maitrīpa, isfound in volume 8 of The Treasury of Precious Instructions.'"`UNIQ--ref-00000086-QINU`"' The text in this volume contains headings included in the form of interlinear notes insertedby the second Shamarpa, Khachö Wangpo (1350–1405), which have beenincorporated into the translation as headings. The translation is primarilybased on Jamyang Khyentse Wangpo’s Short, Lucid Commentary with asecondary reliance on the Interlinear Commentary on “Summary Verses onMahāmudrā” from the Aural Scrolls of the Translator Marpa Lotsāwa (Interlinear Marpa 2009) and the interlinear notes within Summary Verses on Mahāmudrā in the Paltsek edition of his Collected Works (SVM Marpa2011).'"`UNIQ--ref-00000087-QINU`"'''Transmission lineage received by Jamgön Kongtrul''. Nāropa to Marpa, and then the same as previously stated for the Ganges Mahāmudrā.'"`UNIQ--ref-00000088-QINU`"'s Mahāmudrā. '"`UNIQ--ref-00000088-QINU`"')
Wylie:'phags pa spyan ras gzigs dbang phyug gi bsnyen sgrub bdud rtsi'i chu rgyun + (Of the six deities from whom Mitrayogin re … Of the six deities from whom Mitrayogin received the instructions included in this volume, Avalokiteshvara appears to be only deity for which a sādhana text is provided. The structure of the sādhana is slightly unusual in that the offering and praise sections come after the recitation of the mantra instead of before it.tation of the mantra instead of before it.)
Wylie:Dpal sa ra ha'i gdams pa do ha'i bsdus don + (Parpuwa Lodrö Senge (twelfth century) is a … Parpuwa Lodrö Senge (twelfth century) is an important figurein the transmission of dohā teachings in Tibet. In his youth, he studied philosophy with Chapa Chökyi Senge of Sangpu monastery. He laterreceived explanations of the dohā teachings, first from Drushulwa and thenfrom Pakmo Drupa, one of the main students of Gampopa and initiator ofthe Pakdru Kagyu.'"`UNIQ--ref-0000003C-QINU`"' Drushulwa was a student of Ngari Joden, who receivedthe dohā teachings directly from Vajrapāṇi (a student of Maitrīpa) and fromVajrapāṇi’s student Balpo Asu.The ''Blue Annals'' states that Parpuwa composed eight texts related to theDohā cycle,'"`UNIQ--ref-0000003D-QINU`"' and although those include a commentary on the ''Dohā forthe People'', Jamgön Kongtrul chose the ''Summary of Topics'' to be includedhere, for which Tashi Chöpal’s ''Record of Teachings Received'' says there is noreading transmission (lung).'"`UNIQ--ref-0000003E-QINU`"'The ''Summary of Topics'' is an outline (''sa bcad'') in which the first word(s)of each verse (or group of verses) is connected to a topical heading.'"`UNIQ--ref-0000003F-QINU`"' Thewords in parentheses after the headings are these first words correspondingto the words that begin each line in Tibetan—unfortunately, because of thelinguistic differences between Tibetan and English, it was not possible tohave the English verses begin with the same words. The line numbers of the''Dohā for the People'' have been added in parentheses for each heading.een added in parentheses for each heading.)
Wylie:Do ha mdzod kyi glu + (Saraha is regarded as the grandfather of t … Saraha is regarded as the grandfather of the mahāmudrā tradition.There are various tales of his colorful life, attested to in the songsattributed to him.'"`UNIQ--ref-0000001A-QINU`"' These songs, also called dohās (after the name of themeter of verse), are spicy, inspiring, and instructive though at times cryptic.Among the twenty-six texts in the Tengyur attributed to Saraha, eighteenare songs, and within those the most famous are the Dohā Trilogy: Dohā forthe King, Dohā for the Queen,and Dohā for the People. These are said to havebeen sung to King Mahāpāla, his queens, and his people. The one chosenfor this anthology is the longest, traditionally said to be 160 verses, whosepurpose was to set the common people on the true path.'"`UNIQ--ref-0000001B-QINU`"'Karma Tinle, a fifteenth-century Kagyu master and author of commentaries on the Dohā Trilogy, relates the circumstances leading up to thesesongs as follows. Saraha, born into a brahman family in south India, tookmonastic vows from Rāhulabhadra and became a great paṇḍita, learned inall areas of knowledge and known as Brahman Rāhula. He was greatly honored at that time by King Mahāpāla. At one point, in order to train thoseof the instantaneous type, Hayagrīva took the form of the bodhisattva Ratnamati, who manifested as a female arrowsmith specifically to benefit thegreat Brahman Rāhula. Saraha encountered her making arrows in a marketplace and, intrigued by the focused way she worked, asked her if shewas a female arrowsmith. She replied that the intent of the Buddha is onlyrecognized through symbols and methods, not through words and letters,at which point the meaning of the ḍākinī’s symbols arose in his mind. Sincehe was liberated instantly by the symbols of the arrow, he became known as Saraha.*'"`UNIQ--ref-0000001C-QINU`"'Recognizing her skill as a teacher of symbols, Saraha stayed withher as a fellow practitioner of yoga. Saying such things as, “Until yesterdayI was not a brahman, but from today on I am a brahman,” he departed forcharnel grounds, where they conducted gaṇacakras and sang vajra songs.When the local people of the kingdom heard that the one formallyknown as Brahman Rāhula was singing vajra songs, keeping company withthe female arrowsmith, and living in charnel grounds, they were shockedand outraged, saying he had not only fallen from his pure monastic conduct, but he was also wandering about in the company of a woman of a badcaste, engaging in depraved conduct. When King Mahāpāla heard this, heissued an edict that his subjects should supplicate the great Brahman torenounce his inferior conduct and return to his pure conduct for the sakeof the people of the kingdom. In response, Saraha sang the words that havebecome known as the Dohā for the King, Dohā for the Queen, and Dohā forthe People.'"`UNIQ--ref-0000001D-QINU`"'Since this was originally sung, at some point it was written down inan eastern dialect of Apabhraṃśa, a Middle Indic language.'"`UNIQ--ref-0000001E-QINU`"' The Tibetanaccounts of the formation of the trilogy and its scribes vary. Karma Tinlereports that some say that when Saraha sang of his experiences, the songwas not divided into shorter and longer sets of verses (that is, it was onelong song) and that later, when Saraha’s student Nāgārjuna wrote down theverses, he divided it into three songs. Karma Tinle also relates that othersbelieve that it was Śavari who, having heard the songs from Nāgārjuna, wrotethem down for the benefit of his student Maitrīpa. However, Karma Tinlesays the first explanation is to be regarded as authoritative.'"`UNIQ--ref-0000001F-QINU`"' On the otherhand, Chomden Raldri, a thirteenth-century Kadampa teacher and authorof a commentary on the Dohā for the People, relates that Saraha taught theDohā for the People to Padmavajra, Nāgārjuna, and Śavari, and that it wascomposed at Padmavajra’s request.'"`UNIQ--ref-00000020-QINU`"'Some time later it was translated into Tibetan. Karma Tinle states thatthe edition of the Dohā for the People he used for his commentary wastranslated into Tibetan by the Nepali master Balpo Asu based on an Indicmanuscript belonging to his teacher Vajrapāṇi.'"`UNIQ--ref-00000021-QINU`"' The Sakya scholar Drakpa Dorje reports there were three translations of the Dohā for the People into Tibetan: one by Atiśa and Naktso, one by Ma Lotsāwa Chöbar, and oneby Balpo Asu. Chomden Raldri says that it was translated by Nyal TengpaLotsāwa.'"`UNIQ--ref-00000022-QINU`"' Since neither the edition of the Dohā for the People in The Treasury of Precious Instructions nor the edition in the Tengyur contain the nameof the translator, we do not know if they should be considered editions ofthe same text by one translator or represent different translations. There are,as would be expected, a number of other paracanonical editions, the oldestdatable one being a xylograph edition printed by Lhatsun Rinchen Namgyal in 1543, whose colophon says it was translated by Balpo Asu.'"`UNIQ--ref-00000023-QINU`"'Karma Tinle in his commentary on the Dohā for the People says that therewere three traditions of explaining Saraha’s Dohā Trilogy: The Bal traditioncoming from what Balpo Asu received from Vajrapāṇi, the Rechung tradition based on what Rechungpa heard from Balpo Asu and Tipupa, and thePar tradition derived from what Ngari Joden transmitted to Drushulwa.The Rechung tradition also developed into the Kar tradition (named afterKarmapa Rangjung Dorje) and the Ling tradition (so-called because ofLing Repa’s commentary, who studied with Rechungpa’s students).'"`UNIQ--ref-00000024-QINU`"' Thistranslation is based on the commentaries listed in chapter 2, note 1, with theprimary reliance being on Karma Tinle’s commentary, Mirror That Revealsthe Liberation of Mind (which closely follows Parpuwa Lodrö Senge’s Illuminating the Connate), and Ling Repa’s Clarifying Suchness. Reliance onthe Apabhraṃśa edition or other commentators would obviously producea different translation.''Transmission lineage received by Jamgön Kongtrul''. Saraha to Śavaripa,Ngulchu Bairo, the exalted Dusum Khyenpa, Rechen Sönam Drakpa,Pomdrakpa Sönam Dorje, Karma Pakshi, Nyenre Gendun Bum, theexalted Rangjung Dorje, Yung Tönpa, Lama Sönam Zangpo, Lama Tsultrim Gönpo, Jangsem Sönam Gyaltsen, Khenchen Sönam Zangpo, GośrīPaljor Döndrup, the seventh Gyalwang Karmapa, Chödrak Gyatso, themahāsiddha Sangye Nyenpa, the eighth lord Mikyö Dorje, Karma Lekshe Drayang, Gelong Dorje Chö, Chetsang Karma Tenkyong, the exaltedKönchok Tenzin, Jamgön Sungrap Gyatso, the omniscient Tenpai Nyinje,Gyalwang Dudul Dorje, the glorious Pawo Tsuklak Chökyi Gyatso, andJamgön Kongtrul.'"`UNIQ--ref-00000025-QINU`"'gön Kongtrul.'"`UNIQ--ref-00000025-QINU`"')
Wylie:Dam chos sdug bsngal zhi byed dang gcod yul brgyud pa'i bla ma rnams chab gcig tu mchod cing gsol ba 'debs pa'i cho ga bkra shis grags pa'i snying po + (Styled as an offering and supplication to … Styled as an offering and supplication to all the gurus of both Severance and Pacification, this text provides a great example of how such a liturgy can be so much more. Here is [[Jamgön Kongtrul]] at his creative best, with nearly all the prayers being original compositions. Within the refrains of supplication and service, not only are all the relevant lineage gurus worshipped, but the various practices are as well, if one knows where to look. The text could serve as a communal ritual or “guru pūja” covering all the bases, and would be both inspirational and informative.The text was placed at the end of the previous volume on Pacification (''zhi byed'') in the Palpung blocks, but it was appropriately moved in the Shechen printing to the end of this volume on Severance. In [[Jamgön Kongtrul]]’s scheme of the [[Eight Great Chariot]]s of the practice lineages that entered Tibet from India—the organizational framework for this ''Treasury of Precious Instructions''— Pacification is listed as the sixth, with Severance considered a subsidiary of that. Both lineages connect back to the Indian saint [[Pa Dampa Sangye]]. This liturgical ritual is the grand finale covering all the gurus and practices of both Pacification and Severance.ctices of both Pacification and Severance.)
Wylie:Grub chen dam pa sangs rgyas nas brgyud pa'i dam chos sdug bsngal zhi byed kyi lam lnga'i khrid yig dri med snang ba grub pa mchog gi zhal lung + (Sönam Pal of Nyedo Monastery (1216–1277) w … Sönam Pal of Nyedo Monastery (1216–1277) was often just called “The All-Knowing” or “Omniscient One.” His accomplishments as recounted in ''The Blue Annals'' make it clear why that was so, yet this is not an uncommon title, which has led to some problems of identification. He was the eldest of three sons of Mawai Senge (also known as Tsöndru Senge), who was one of the “three family incarnate siblings” (''rigs gsum sprul pa’i sku mched''). The other two were Rokchen Sherap Özer (or Rokben) and Zhikpo Nyima Senge, all of them disciples of Gyalwa Tene. Sönam Pal, in turn, had three sons known as the Kunga Siblings, all of whom also figure in the lineage of the later transmission of Pacification. Thus it seems to have become a family affair for a while at least. In fact, it might have happened earlier if Gyalwa Tene’s heir-apparent son had not died at an early age.'"`UNIQ--ref-000007EC-QINU`"' However, actual offspring and “spiritual sons” are sometimes confused, and it should be noted that in Dampa’s biography, five entirely different sons are listed for Sönam Pal.'"`UNIQ--ref-000007ED-QINU`"' This is because the author, Khamnyön Dharma Senge, apparently misread the information in ''The Blue Annals'', which in fact assigns those five to the other important lineage holder, his cousin Trulzhik Darma Senge.'"`UNIQ--ref-000007EE-QINU`"' Many who were in the lineage were associated with the monastery of Nyedo, and thus “Nyedowa” often precedes their names. Nyedo Monastery was established in the thirteenth century and reportedly offered to Rokben (Sönam Pal’s uncle), who instead passed it to his brother Tsöndru Mawai Senge in 1208.'"`UNIQ--ref-000007EF-QINU`"' Sönam Pal was installed there in 1229. This monastery was the seat of a branch of the Che (''lce'') lineage, part of the middle transmission, and the teachings followed there were both Pacification and the Kālachakra. According to the short biography in the ''Treasury of Names'', Sönam Pal was a master of Kālachakra, as well as almost everything else.The lineage held by All-Knowing Sönam Pal is often called simply the “Guide to Five Paths” (''lam lnga’i khrid'') and, as pointed out by Kongtrul in his catalog, appears as the twenty-first lineage in the ''Hundred Guides of Jonang'' by Kunga Drölchok (1507–1566), which is sometimes considered the prototype of Kongtrul’s collection. The essential points are summarized by Kunga Drölchok in very familiar detail in ''Texts of the One Hundred and Eight Profound Guides''.'"`UNIQ--ref-000007F0-QINU`"' Surprisingly, it is stated there and elsewhere by Drolchok to be drawn from a guidebook by Rongtön Sheja Kunrik (1367– 1449), the great Sakya master also known as Shākya Gyaltsen. Furthermore, Kunga Drölchok says that in turn was received from another Sakya lama, Changlungpa Zhönnu Lodrö (1372–1475). These guidebook(s) have not been located, but chronologically they must have been based on that of Sönam Pal, who appears seven generations earlier than Changlungpa in one transmission line.'"`UNIQ--ref-000007F1-QINU`"' I mention all this just because it is a rather surprising variation from the usual Pacification lineages and the Sakya connections need more investigation.The explanation of the five paths by Sönam Pal provided the blueprint for Dharmashrī’s explanation of the Red Guide in the later transmission in ''Distilled Elixir''. The version here in ''The Treasury of Precious Instructions'' has been augmented by Jamyang Khyentse Wangpo, who probably added the interlinear notes. In the catalog, Kongtrul states specifically that the verses at the beginning and the end were added by Khyentse, but then in typical safe mode adds “et cetera” (''la sogs pa''), so it is difficult to say exactly what has been altered or added without an original edition. But to judge by Dharmashrī’s copy, as well as Kunga Drölchok’s summary, Sönam Pal’s work has been well preserved.'''Notes''''"`UNIQ--references-000007F2-QINU`"'es''' '"`UNIQ--references-000007F2-QINU`"')
Wylie:Grub chen na ro pa'i gdams ngag chos drug skor gyi bka' dpe tshigs su bcad pa + (The ''Authoritative Texts in Verse'' consi … The ''Authoritative Texts in Verse'' consists of eight sections, orshort texts, on the differences between the gradual and the instantaneous types,'"`UNIQ--ref-000000CF-QINU`"' caṇḍālī, dream, luminosity, bardo, entering a body, transference, and vital points of instruction, omitting illusory form (typicallythe 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 Tengyurredaction) and to an anonymously authored Tengyur text called the ''Later Authoritative Texts''.'"`UNIQ--ref-000000D0-QINU`"'First, regarding the relationship between the ''Authoritative Texts in Verse''and the DNZ ''Truly Valid Words'', the ''Authoritative Texts in Verse'' has 324lines 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 ofthe ''Authoritative Texts'' is virtually identical to ''Truly Valid Words''—althoughthese corresponding, or identical, lines are not in the same order in the twotexts. 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 inthe ''Authoritative Texts''.†'"`UNIQ--ref-000000D1-QINU`"'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''.'"`UNIQ--ref-000000D2-QINU`"'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'' havemore shared text than the ''Authoritative Texts'' and the Tengyur ''Truly Valid Words'' do.Although the title of the anonymous ''Later Authoritative Texts''*'"`UNIQ--ref-000000D3-QINU`"' 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 twoaforementioned texts. It has eight sections (caṇḍālī, illusory forms, dreams,luminosity, transference, bardo, entering a body, and esoteric instructionson 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 connectedto the ''Authoritative Texts'' is Āryadeva’s ''Lamp that Summarizes the Practices''.'"`UNIQ--ref-000000D4-QINU`"' 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 [[tables|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''.'"`UNIQ--ref-000000D5-QINU`"' Mahāmudrā''.'"`UNIQ--ref-000000D5-QINU`"')
Wylie:Do ha mdzad ces bya ba phyag rgya chen po'i man ngag + (The ''Treasury of Dohās'', the second dohā … The ''Treasury of Dohās'', the second dohā text in this collection, isalso probably by Saraha. The author is referred to in the colophon asŚavari (or Śabari), whom some take to be Śavaripa, Saraha’s student andMaitrīpa’s guru.* However, the colophons of the editions of this text foundin the Tengyur, the Indian Mahāmudrā Collection, and the Eightfold Treasury of Dohās volume of the Tsibri Parma Collection state that the authoris Saraha, and that attribution has been followed here.† We don’t know thecircumstances of this song, who it was first sung to, but we do know that itwas translated into Tibetan by Vairocanarakṣita, a teacher of Lama Zhang(himself a student of Gampopa and Gomtsul, as well as the initiator of theTsalpa Kagyu tradition).'"`UNIQ--ref-00000059-QINU`"'The ''Treasury of Dohās'' contains instructions on mahāmudrā, which follow a common theme of ground, path, and result, with path being expressed in terms of view, meditation, and conduct. The Tsibri Parma Collectionedition includes annotations that are a topical outline, which have beeninserted into the translation in square brackets to aid readers.''Transmission lineage received by Jamgön Kongtrul''. Śavaripa to Maitrīpa,Indian Vajrapāṇi, Drangti Lodrö Wang, Tsangyang Dakbar, PukzungKyap, Tsang Jungser, Chetön Dode Senge, Chöku Özer, Upa Sangye Bum,Lotsāwa Chokden, Baktön Zhönu Tsultrim, Yung Tönpa, Lama SönamZangpo, Lama Tsultrim Gönpo, Jangsem Sönam Gyaltsen, KhenchenSönam Zangpo, Gośrī Paljor Döndrup, the seventh Gyalwang Karmapa,Chödrak Gyatso, the mahāsiddha Sangye Nyenpa, the eighth lord MikyöDorje, Karma Lekshe Drayang, Gelong Dorje Chö, Chetsang Karma Tenkyong, the exalted Könchok Tenzin, Jamgön Sungrap Gyatso, the omniscient Tenpai Nyinje, Gyalwang Dudul Dorje, the glorious Pawo TsuklakChökyi Gyatso, and Jamgön Kongtrul.'"`UNIQ--ref-0000005A-QINU`"'gön Kongtrul.'"`UNIQ--ref-0000005A-QINU`"')
Wylie:Nag po u tsi ta 'chi ba med pas mdzad pa yon po srong ba'i gdams pa + (The Instruction for ''Straightening the Cr … The Instruction for ''Straightening the Crooked'' begins by recountingKṛṣṇācārya’s encounter with a yogin named Kṛṣṇa Acyuta, while on theway with his retinue to Bengal. Acyuta taught Kṛṣṇācārya a method called“straightening the crooked” that relies on a forceful method of prāṇāyāma.The instruction here, as indicated by the title, is for straightening out thenāḍīs, vāyus, and bindus. It is of note that Acyuta claims his guru is Śiva andthat Śiva’s guru is Vajradhara. We have no other details of the life of Acyuta.ve no other details of the life of Acyuta.)

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