Wylie:Rgyud kyi rgyal po rnyog pa med pa: Difference between revisions
No edit summary |
No edit summary |
||
| Line 59: | Line 59: | ||
|volumeTranslator=Person:Callahan, E. | |volumeTranslator=Person:Callahan, E. | ||
|introAuthor=Person:Callahan, E. | |introAuthor=Person:Callahan, E. | ||
|translatorintro= | |translatorintro='''''1. The Unsullied State, A Monarch of Tantras<ref>1</ref>''''' | ||
'''''1. The Unsullied State, A Monarch of Tantras<ref>1</ref>''''' | |||
''The Unsullied State, A Monarch of Tantras,'' the sole Kangyur selection in the four Marpa Kagyu volumes, is also the first text in the seventh Karmapa’s Indian Mahāmudrā Collection, where it is also the only text | ''The Unsullied State, A Monarch of Tantras,'' the sole Kangyur selection in the four Marpa Kagyu volumes, is also the first text in the seventh Karmapa’s Indian Mahāmudrā Collection, where it is also the only text | ||
Revision as of 15:05, 3 February 2023
1. The Unsullied State, A Monarch of Tantras[1]
The Unsullied State, A Monarch of Tantras, the sole Kangyur selection in the four Marpa Kagyu volumes, is also the first text in the seventh Karmapa’s Indian Mahāmudrā Collection, where it is also the only text included from the Kangyur. The Unsullied State is part of the Cakrasaṃvara cycle and is the last of the thirty-two Rali tantras, the only one of that cycle that all Tibetan Kangyur catalogers and compilers agreed was authentic.*[2] Its colophon states that it is a section of a larger text, the Monarch of Tantras Called “Endowed with the Means to Realize Glorious Sacred Bliss,” a text that does not seem to exist at this time. The Unsullied State is also included in the Ten Dharmas of Mahāmudrā, a collection Gö Lotsāwa says was transmitted to Tibet by the eleventh-century Indian master Vajrapāṇi,[3] which, as Roger Jackson observes,[4] is probably the source of its Mahāmudrā canonical status. Even though the term “mahāmudrā” does not appear in this text (and it does in other tantras, such as the Hevajra Tantra, Cakrasaṃvara, Kālacakra, Guhyasamāja, and the Name-Chanting of Mañjuśrī), as the interlinear note at the end of this edition says, this text states and connects the elements of the elaborate practices with mahāmudrā, unelaborate suchness. In Maitrīpa’s biography it is said that Śavaripa “spoke a few words” about this text, which is called space-like, along with the ocean-like Guhyasamāja Tantra, the wisdom-like Hevajra Tantra, and the blessing-like Cakrasaṃvara Tantra.[5] Jamgön Kongtrul cites three lineages of transmission for thistext, all beginning with Vajradhara. The third, which Maitrīpa passed to Vajrapāṇi, continued through the seventh Karmapa and is the one Jamgön Kongtrul received.
There is one Tibetan commentary by Kumāracandra (eleventh century) on this text found in the Tengyur and in the Indian Mahāmudrā Collection, which was referred to in the preparation of this translation. Unfortunately, it does not provide as much clarification as a text of this nature requires.[6]
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Ratnamati, the great brahman Saraha, the glorious protector Ārya Nāgārjuna, the mahāsiddha Śavaripa, the master Maitrīpa, and to Marpa Chökyi Lodrö.
Another transmission was from Vajradhara to Nairātmyā, Nāgārjuna, Tilopa, Nāropa, Marpa, Metön Sönam Gyaltsen, Tsakyapa Śākya Yeshe, Gya Yönten Zangpo, Khampa Śākya Dorje, Upa Sangye Bum, Lotsāwa Chokden, Lama Palden Senge, Butön Rinchen Drup, and Yungtön Dopal.
And yet another transmission was from Maitrīpa to the Indian Vajrapāṇi, Ngari Nakpo Sherde, Lama Sotön, Nyangtön Tsakse, Roktön Dewa, Che Yönten, Che Dode Senge, Chöku Özer, Upa Sangye Bum, Lotsāwa Chokden, Baktön Zhönu Tsultrim, and Gyalwa Yung Tönpa.
The transmission continued to Lama Sönam Zangpo, Lama Tsultrim Gönpo, Jangsem Sönam Gyaltsen, Khenchen Sönam Zangpo, Gośrī Paljor Döndrup, the seventh Gyalwang Karmapa Chödrak Gyatso, the mahāsiddha Sangye Nyenpa, the eighth lord Mikyö Dorje, 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 Tsuklak Chökyi Gyatso, and Jamgön Kongtrul.[7]
- 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
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.
