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|titleintext=sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_// | |titleintext=sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_// | ||
|titleintexttib=༄༅། སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་ཞེས་བྱ་བ་བཞུགས་སོ༎ ༎ | |titleintexttib=༄༅། སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་ཞེས་བྱ་བ་བཞུགས་སོ༎ ༎ | ||
|titletrans=An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions | |||
|translation=Translation: An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions | |||
[1b] | |||
I pay homage to, and take refuge in, the glorious, holy masters—my primary | |||
gurus and those of the lineages. | |||
Embodiment of timeless awareness, with consummate mastery of | |||
the noble state of wisdom, utterly transcending the limitations | |||
of conditioned existence and mere quiescence; | |||
immutable enlightened speech, amassing the clouds of | |||
sambhogakāya through unconditional love to let fall a rain of | |||
nirmāṇakāya emanations; | |||
enlightened mind, profound and lucid, emerging victorious in the | |||
battle with samsara through nonconceptual power, and cutting | |||
through the bonds of dualistic fixation: | |||
I bow to the guru, Vajrasattva in actuality—sovereign lord of the | |||
hundred families of inconceivable secrets. | |||
Foundation from which emerges the entire vast range of mandalas | |||
without exception, | |||
actuality of evaṃ and source of mantra and tantra— | |||
since the sublime secret delights in the dance of supreme bliss, | |||
you who create and enjoy the display, together with those in the | |||
lineages, grant us your blessings! | |||
Like the splendor shining from the sun that gives us the day, | |||
whatever is excellent in the realms of conditioned existence and | |||
the peace of nirvana | |||
all comes always from the three precious Jewels, | |||
Homage | |||
Interior_DNZ_Catalog_12_03_13.indd 3 3/18/13 3:55 PM | |||
4 The Catalog | |||
and so I revere them as my refuge, with faith born of informed | |||
appreciation. | |||
Through the inconceivable enlightened activities of the learned | |||
and accomplished, | |||
the teachings based on scripture and realization spread completely | |||
in the holy country 1 | |||
and in Tibet; | |||
I offer the flower of praise, extolling the life examples | |||
of those in the great mainstream lineages of sutra and tantra who | |||
spread those teachings. [2a] | |||
Peaceful and passionate and blazing with intense wrath, | |||
a single reality with numerous expressions, guiding those difficult | |||
to guide— | |||
O chosen deities, engaging in the dance of innate compassion, | |||
grant us the attainments that bring our wished-for goals to | |||
consummation. | |||
Moving through the space of timeless awareness, delineating right | |||
from wrong, | |||
O ḍākinīs of the three places, O oath-bound guardians and | |||
dharmapālas, | |||
be heedful of our exacting pledge and determine the | |||
circumstances for lenience: | |||
annihilate what causes hindrances and nurture the fortunate! | |||
Renowned throughout the Land of Snows | |||
are the eight great mainstream lineages of accomplishment and | |||
those who followed them; | |||
I open here the great gateway to a marvelous treasury, never | |||
before seen, | |||
in which the riches of all manner of profound instructions are | |||
included in their entirety. | |||
The great Treasury of Precious Instructions (gDams ngag rin po che’i mdzod) | |||
gathers together in a single collection countless profound means of accomplishment that constitute the distilled essence of all the sacred Dharma, the | |||
teachings of the buddhas: the means that include, in their entirety, all the | |||
limitless stages for practically applying the profound import found in the | |||
Interior_DNZ_Catalog_12_03_13.indd 4 3/18/13 3:55 PM | |||
Homage 5 | |||
sutras and tantras; that are easy to implement yet accommodate the minds | |||
of those of the three degrees of acumen (excellent, middling, and lesser); | |||
and that swiftly bring the state of supreme enlightenment into full evidence. | |||
There are five major topics in my concise catalog of this collection: (1) the | |||
purpose of compiling this great collection [2b]; (2) the processes by which | |||
these traditions developed in India and Tibet; (3) an identification of what | |||
these teachings constitute in their essence; (4) an enumeration of the teachings contained in the | |||
To uphold the sacred Dharma of the tathāgatas | To uphold the sacred Dharma of the tathāgatas | ||
is to be completely upheld by the victorious ones; | is to repay the kindness shown by the tathāgatas. | ||
it is to be completely cared for by gods, nāgas, and kiṃnaras | To uphold the treasury of the victorious ones and be stable in that | ||
and completely imbued with merit and timeless awareness. . . . | intent is to make offerings to buddhas in the ten directions. | ||
through joy and mental bliss one becomes enlightened, awakening | One could fill with jewels many realms seen by the eyes of the | ||
to buddhahood. | buddhas | ||
These and other such sources speak of immeasurable benefits and advantages. | and offer these to the tathāgatas, | ||
The benefits and advantages of explaining or listening to the dharma of | but at the point that these were exhausted, the amassing of one’s | ||
the Mahāyāna approach are even greater still. In the context of the ground | merit | ||
state, the Prajñāpāramitā literature speaks of these activities outshining all | would not have increased as it does by one’s upholding the | ||
that pertains to the Hīnayāna approach, nurturing the potential that is the | Dharma. . . . | ||
fundamental constituent of our being, and so forth. In the context of the | Although the qualities and benefits and advantages of these actions | ||
spiritual path, the Highest Continuum speaks of them eliminating all obscurations without exception and ensuring merit far greater than any other activity. And in the context of the fruition state, the Ornament of the Mahāyāna | might be described by speaking without interruption for an aeon, | ||
Sutras explains that they make evident the state of omniscience. | one could never completely finish describing | ||
In particular, it is said that there are immeasurable benefits and advantages to upholding the sacred Dharma in such times as the present day, | the benefits and advantages of upholding the sacred Dharma. | ||
when the teachings of the Victorious One are close to disappearing. To cite | Interior_DNZ_Catalog_12_03_13.indd 27 3/18/13 3:55 PM | ||
from the sutra Discourse of the One Known as the Exalted Avalokiteśvara: | 28 The Catalog | ||
Those who henceforth uphold this sutra | As these and other passages indicate, this issue is spoken of on a vast scale. | ||
will forever be my beloved children. | [11a] | ||
Although a million buddhas praise them, [9b] | Compared to the foregoing cases, the benefits and advantages of transmitting, receiving, meditating on, and practicing the unsurpassable teachings, | ||
Interior_DNZ_Catalog_12_03_13.indd 24 3/18/13 3:55 PM | both general and specific, of the Vajrayāna, the secret mantra approach, are | ||
Purpose 25 | significantly greater—many hundreds and thousands of times greater. For | ||
they will never be finished with that praise. . . . | it is even rarer for the Vajrayāna to appear than for a buddha to do so. It is | ||
More than those who show honor to thousands of buddhas | due only to the strength of our Teacher’s special resolve to guide beings who | ||
(or even to hundreds of millions) | were not being guided in these times of strife that these teachings appeared. | ||
for as many aeons as there are | Otherwise, as it is said, they have not appeared, are not appearing, and will | ||
grains of sand in the Ganges, | not appear in the teachings of all buddhas of the three times. This being the | ||
someone who, when the sacred Dharma spoken by the Lord of the | case, it is stated extensively throughout the classes of tantras that, for example, those who write out the profound tantras, or carry them on their person, | ||
World | or read them, and who meditate on their meaning are gazing on the vajra | ||
is disappearing, upholds it day and night | state of enlightenment itself. To give one example, from the tantra Heaped | ||
has far greater merit. . . . | Jewels of the Early Translation school: | ||
By upholding the Dharma of the sublime Victorious One when it | Therefore, people who uphold | ||
is disappearing, | this secret tantra | ||
one gains a very fine body, lovely to behold; | gain empowerment into their respective families. | ||
is beloved of men and women and gods; | Merely by carrying this tantra on one’s person, | ||
and is happy, learned, praiseworthy, and possessed of intelligence. | one becomes an emanation of Vajradhara. | ||
In whoever’s presence the divine of the divine, the Teacher | All who read this tantra | ||
endowed with ten powers, | have the entire meaning of the view arise in their minds. | ||
thoroughly explained this sutra, | All who write it out | ||
such a sutra as this will, in the future, | enjoy the enlightened speech of all buddhas.49 | ||
come into that person’s hands. | And from the Supreme Array of Ati: | ||
Furthermore, as we read in Spiritual Categories of the Supreme Amassing of | If one makes offerings to, praises, and shows honor to | ||
the Rare and Sublime: | this unsurpassable and most excellent secret, | ||
In this regard, Śāriputra, having embarked authentically on the | both sublime and more ordinary attainments | ||
Mahāyāna approach, once one has perceived such intolerable, | will come to one just as one wishes. | ||
such unworthy circumstances, under which the sacred Dharma | By merely carrying it on one’s person, | ||
is utterly disappearing, one arouses the force of a great diligence | one possesses the oral transmission and pith instructions. | ||
in the following way: | And that is not all. To have even the slightest physical contact with advanced practitioners who apply the meaning of the words of the tantras— | ||
One thoroughly listens to sutras such as this one, to teachings | such as seeing their faces, hearing their speech, or being touched by their | ||
in the categories found in the collections of teachings on the | Interior_DNZ_Catalog_12_03_13.indd 28 3/18/13 3:55 PM | ||
bodhisattva approach. One memorizes them, one commits them | Purpose 29 | ||
to writing, one ensures that others understand them, and one | hands or feet—purifies one instantly of all the effects of harmful actions | ||
teaches them on a vast scale, in an utterly authentic manner. | amassed in the past, so that before very long one attains the state of a heruka. This situation is discussed in the source tantra of Cakrasaṃvara: | ||
Moreover, one gives rise to four ideas. What are these four? | Through seeing, touching, | ||
“This body of teachings that I have, which I inherited from | hearing, and recalling, | ||
my forefathers, will utterly disappear. Since Śākyamuni, the | one becomes freed of all effects of harmful action, | ||
Transcendent and Accomplished Conqueror, the Tathāgata, the | right then and there, without doubt. . . . [11b] | ||
arhat, the samyaksaṃbuddha, engaged in austerities for hundreds of thousands of millions of aeons for the sake of these | The supreme and timeless awareness of the glorious heruka | ||
Interior_DNZ_Catalog_12_03_13.indd 25 3/18/13 3:55 PM | has all the attributes of total purity. | ||
26 The Catalog | It is the water of bliss for the practitioner. | ||
teachings, therefore I will ensure that the teachings are not altered. I will thoroughly master them. I will uphold them. I will | Nondual, it is nonduality itself. | ||
ensure that they do not come to naught!” | Contact with one who is engaged in nonduality | ||
One thus arouses one’s diligence in the following way: [10a] | is purifying, overcoming the effects of harmful actions. | ||
Śāriputra, say for example that someone had a child, and that | Through contact or speech, | ||
child—beloved, lovely, attractive, and in no way at odds with | one becomes free of all effects of harmful actions. | ||
that person—were about to fall over a great precipice. That person would seize the child by the hand with the fixed thought, | With this freedom from all effects of harmful actions, | ||
the utterly fixed thought, “May this being not fall into this hellish abyss!” | one’s body is pure and without flaw. | ||
In a similar manner, Śāriputra, those holy beings who have | One is a sublime person who is completely refined. | ||
faith in me, who would absolutely never forsake this unsurpassable Jewel of the Dharma, and who hope to attain nirvana, in | One attains the level of a tathāgata | ||
those times they completely uphold the sacred Dharma, and so | who is completely pure of all effects of harmful actions. | ||
to them I entrust this sublime state of enlightenment. | Completely free of all effects of harmful actions, | ||
It is thus. O Śāriputra, suppose for example that, in the midst | one is born into the family of the tathāgatas | ||
of a great battle, for the sake of protecting many people, those | and becomes a monarch who possesses spiritual values. | ||
who arrange themselves in front of the opposing forces turn out | The reasoning behind these statements is thus: It is said that those yogins | ||
to be few; and furthermore, that those whose courage proves | who pursue practice are constantly being blessed by the glorious heruka, | ||
worthy of the challenge and who will emerge victorious in battle | while all ḍākas and ḍākinīs—such as Heruka and Vajravārāhī—are actually | ||
arrange themselves during that great and terrible battle in front | present in their heart centers, engaging passionately in union with them in a | ||
of many people. Similarly, Śāriputra, at the point that the sacred | state of delight and love. They therefore are born simultaneously with those | ||
Dharma is extremely close to disappearing, whosoever with altruistic intent desires to attain complete nirvana, and so dons | yogins, so that beings who forge any connection with them—through seeing, hearing, thinking of, or touching them—amass enormous merit thereby. | ||
their strong armor with stable courage and diligence, arouses | The same source states: | ||
the force of that great diligence and emerges victorious in the | There is no doubt that one is constantly | ||
battle with the māras. They thus realize to at least some small | engaged in play with the great hero. | ||
degree the vital essence of such a Jewel as that of the Dharma. | In the heart center dwells Vārāhī. | ||
Why is this so? Śāriputra, not to rejoice in the complete rejection of even a four-line verse of teaching, but to proclaim to | One abides in union with me | ||
many people “This Buddha explained this” and to help them | and with ḍākas and ḍākinīs and heralds. | ||
understand it is to rejoice in what is explained in an excellent | Interior_DNZ_Catalog_12_03_13.indd 29 3/18/13 3:55 PM | ||
30 The Catalog | |||
Beings gain merit by seeing | |||
anyone who is truly born with these. | |||
Having studied and contemplated any sutra or tantra, in the final analysis one must integrate that by applying oneself to meditation and spiritual | |||
practice. For if one becomes distracted by merely talking about the teachings, not only will there be no meaningful result, but as the sutra Discourse | |||
Exhorting One to Altruism points out, there are a great many flaws in taking | |||
delight in such talk. And if one does not meditate on the authentic nature | |||
of reality, even though one were to embrace the teachings of the Buddha | |||
and hear and contemplate the sacred Dharma on the level of mere words, | |||
no matter how much one did so this would produce only a temporary result; | |||
[12a] one would not gain the consummate state of total freedom. This fact | |||
is spoken of using numerous analogies as, for example, in the following passage from the Array of Stems: | |||
These teachings of the perfect Buddha | |||
are not realized through one’s simply hearing them. | |||
To give an analogy, in certain cases a mighty river | |||
can carry off those who are weak | |||
while others die of thirst; | |||
the situation is similar when one does not meditate on the Dharma. | |||
One might give food and drink | |||
to many beings | |||
but die of hunger oneself; | |||
the situation is similar when one does not meditate on the Dharma. | |||
Certain physicians | |||
may possess all medicines | |||
but still die of some virulent disease; | |||
the situation is similar when one does not meditate on the Dharma. | |||
In treasure houses of riches | |||
there may be great numbers of jewels to be counted | |||
but not even a single gem that one may own; | |||
the situation is similar when one does not meditate on the Dharma. | |||
One might be reborn in the court of a monarch’s palace | |||
that is endowed with all pleasures | |||
yet not receive food and drink oneself; | |||
the situation is similar when one does not meditate on the Dharma. | |||
A blind artist, when selling a painting, | |||
Interior_DNZ_Catalog_12_03_13.indd 30 3/18/13 3:55 PM | |||
Purpose 31 | |||
might be questioned about it | |||
but be the one who cannot see it; | |||
the situation is similar when one does not meditate on the Dharma. | |||
A ferryman might convey many people | |||
across a great body of water | |||
but still die that night; | |||
the situation is similar when one does not meditate on the Dharma. | |||
One might stand at the crossroads | |||
and proclaim to everyone what is excellent | |||
yet still not obtain it oneself; | |||
the situation is similar when one does not meditate on the Dharma. | |||
In addition, if one does not meditate, one’s mind can fall under the sway | |||
of afflictive mental states, and one will fall into a lower state of rebirth, as | |||
we read in the sutra Discourse on the Complete Display: | |||
If one has not realized the nature of mind, one falls under the influence of the conceptual thought process of ordinary mind and | |||
circles through the three realms, wandering into the six states of | |||
unenlightened being. | |||
In these and other such passages, this point is discussed extensively in the | |||
sutras and śāstras. | |||
The merit of meditating on the authentic nature of reality, however, is | |||
incalculable. According to the sutra Discourse Demonstrating Suchness Itself: | |||
[12b] | |||
O Śāriputra, greater than the merit of someone who listens to | |||
teachings for an entire aeon is that of someone who for the | |||
duration of a finger snap cultivates meditative absorption focusing on suchness itself. Given that that is so, Śāriputra, you | |||
should strongly advise others about this meditative absorption | |||
of suchness itself. | |||
And according to the sutra Discourse of the Great Uṣṇiṣa: | |||
The merit of meditating for a single day on the significance of | |||
the true nature of phenomena is greater than that of hearing | |||
and contemplating teachings for many aeons. Why is this so? | |||
Interior_DNZ_Catalog_12_03_13.indd 31 3/18/13 3:55 PM | |||
32 The Catalog | |||
Because it ensures that one is separated by a great distance from | |||
the path of birth and death. | |||
And the sutra Discourse on Expanding One’s Realization states: | |||
If one engages in a single session of meditative stability, | |||
this is more meaningful than if one were to save the lives | |||
of as many people as would fill the three realms. | |||
Furthermore, it is said that cultivating meditative absorption undermines | |||
one’s fixation on sense pleasures, resolves issues on which one is indecisive, | |||
arouses powers of deeper discernment and absorption, awakens supreme | |||
compassion, brings insight into the significance of the authentic nature of | |||
reality, ensures that one is capable of bringing those to be guided to enlightenment, and so forth. To cite from the sutra the Compendium: | |||
Through meditative stability, one downplays and casts aside | |||
sense pleasures. | |||
Once actually gains spiritual potential, powers of deeper discernment, and meditative absorption. | |||
And according to the Ten Cycles of Kṣitigarbha: | |||
By cultivating meditative absorption, one resolves doubts, | |||
but without that realization, one cannot do so by other means. | |||
Therefore, since the cultivation of meditative absorption is most | |||
excellent, | |||
the wise will pursue it intently. | |||
In the Authentic Consolidation of Qualities we read the following: | |||
By resting the mind in equipoise, one will gain insight into the | |||
authentic nature just as it is. It is through seeing the authentic | |||
nature just as it is that bodhisattvas embrace a supreme compassion toward beings. | |||
And as is stated in the Ornament of the Sutras: | |||
Interior_DNZ_Catalog_12_03_13.indd 32 3/18/13 3:55 PM | |||
Purpose 33 | |||
It is through meditative stability, moreover, that all beings are | |||
brought to the three degrees of enlightenment.50 | |||
Given that all the profound teachings that are imbued with such great | |||
significance are included in this great Treasury, [13a] if those gifted with | |||
intelligence will protect the continuity of their transmission by putting them | |||
into practice themselves and explaining and disseminating them to others, | |||
this will ensure something that is enormously meaningful, in both the short | |||
term and the long term. | |||
The purpose of the foregoing discussion can be found in Reasoning for a | |||
Detailed Explanation: | |||
Once they have seen the great significance of the sutras, | |||
those who hear them will feel a devotion | |||
to hearing and upholding them, | |||
so at the outset the purpose should be discussed. | |||
Interior_DNZ_Catalog_12_03_13.indd 33 3/18/13 3:55 PM | |||
Interior_DNZ_Catalog_12_03_13.indd 34 3/18/13 3:55 PM | |||
To discuss in a concise way the manner in which these teachings developed | |||
in the holy country of India and in Tibet, in general there seem to have been | |||
many lines of transmission, both major and minor, that developed in this | |||
Land of Snows as extensive lineages of accomplishment. But a summary | |||
of the principal ones, those that constitute the very foundation, consists of | |||
those renowned as the eight great mainstream traditions. The great learned | |||
and accomplished master Prajñārasmi stated: | |||
As prophesied by the Victorious One, the lord protectors of beings | |||
in the Land of Snows, | |||
whose principal intent was solely and entirely concerned with the | |||
teachings, | |||
were the rulers who were the unique and divine figures among | |||
the spiritual kings of old. | |||
The second Teacher in this land of glacial mountains and | |||
the great editor and translator Pagor Bairotsana; | |||
the lay master Dromtön, who maintained the bloodline of the | |||
Victorious One; | |||
the great learned and accomplished master Khyungpo Naljorpa; | |||
the great guru Drokmi, speaker of two languages; | |||
the venerable Jetsun Marpa, powerful lord among yogins; | |||
Dampa of India, who attained the level of a siddha; | |||
Gyijo the translator; and the learned and accomplished Orgyenpa: | |||
these eight are the great pillars who upheld lineages of | |||
accomplishment in the northern land. | |||
Deriving in an excellent way from glorious Vajradhara, | |||
II | |||
Traditions in India | |||
and Tibet | |||
Interior_DNZ_Catalog_12_03_13.indd 35 3/18/13 3:55 PM | |||
36 The Catalog | |||
these eight great pillars are the lineages of accomplishment in this | |||
land of glacial mountains; | |||
they are the legacies of siddhas of the past. | |||
Those who desire liberation follow in the wake of these paths. | |||
That is to say, in the succession of Tibetan rulers were those known as | |||
the three ancestral monarchs—magical emanations of the “lords of the three | |||
families.” It was due to their superb motivation and enlightened activities | |||
that the sun of the Victorious One’s teachings spread its illuminating rays | |||
throughout the darkness in the Land of Snows. [13b] The heart essence of | |||
these teachings lies in the eight great mainstream lineages of accomplishment, made up of those who upheld the extensive traditions of the Early | |||
Translation school of Nyingma, the Kadampa, the Lamdrepa, the Marpa | |||
Kagyu, the Shangpa Kagyu, the Zhije and associated teachings, the Jordruk, | |||
and the Dorje Sumgyi Nyendrub. | |||
A. Nyingma | |||
In the case of the first of these, as the manifest aspect of timeless awareness (the primordial lord protector Samantabhadra), the sambhogakāya | |||
Vajradhara arose as awareness’s own manifestation. The manifestation of | |||
innate compassionate responsiveness as “other” was that of the victorious | |||
ones of the five families, who revealed limitless approaches based on skillful | |||
methods of empowerment and transformation to bodhisattvas on the ten | |||
levels of realization. In the pinnacle realm of Akaniṣṭha in the immaculate | |||
abodes, the sambhogakāya appropriate to that realm taught the “approaches | |||
that lead away from the all-pervasive origin of suffering” and the “approaches that evoke awareness through ascetic practices.” The Great Perfection | |||
teachings were codified by Vajrasattva, those of anuyoga by the master of | |||
awareness Kunjara, and those of mahāyoga by Vajradharma and others. | |||
These teachings were entrusted to the lords of the three families and to | |||
the ḍākinī Lekyi Wangmo and others. Teachers and retinues in these cases | |||
abided in the equality of enlightened intent, the dharma being such that | |||
there was no sense of someone being taught distinct from someone doing the | |||
teaching, but due to its manifesting simply as a mode that derives from the | |||
dynamic energy of timeless awareness, there is the “lineage of mind-to-mind | |||
transmission of victorious ones.” The atiyoga teachings were transmitted | |||
successively to the child of the gods Adhicitta, Garap Dorje, Mañjuśrīmitra, | |||
Śrīsiṃha, Vimalamitra, and others. | |||
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Traditions in India and Tibet 37 | |||
The teachings of anuyoga and mahāyoga were demonstrated through | |||
mere symbols to the lords of the three families, the five exalted masters | |||
of holy heritage, and others, whereupon they thoroughly mastered these | |||
teachings. This is the “lineage of transmission through symbols by masters | |||
of awareness.” | |||
Due to the blessings of the Lord of Secrets, the texts of the eighteen | |||
tantras actually fell onto the roof of the palace of the fortunate king Jaḥ, | |||
while volumes of the anuyoga teachings fell in a forest on the island of Śrī | |||
Laṅkā. The Lord of Secrets revealed himself to King Jaḥ in a vision and conferred empowerment on him. The transmission then passed successively to | |||
Kukurāja, Indrabodhi,51 Siṃharāja, and other human masters of awareness. | |||
This is the “lineage of oral transmission by human individuals.” | |||
Thus, through the foregoing threefold lineage, the profound cycles of | |||
ati, anu, and so forth were transmitted in the holy country [14a] to a few | |||
fortunate individuals, imparted to each as a private teaching without being | |||
promulgated further. The rulers, patrons, and teachers involved respected | |||
the seal of secrecy entailed and concealed these teachings at Vajrāsana and | |||
other places. During the time in which the Buddhist king Trisong Detsen | |||
was first causing the teachings of the Victorious One to spread in the land of | |||
Tibet, it is explained that there were many stages, but if we summarize the | |||
primary ones, they are six in number: | |||
1. The second Buddha, Padmākara, in the perceptions of ordinary individuals to be guided, taught simply the text Pith Instructions: The Garland | |||
of Views. On extraordinary people of good fortune he bestowed the maturing empowerments and liberating instructions for the three yogas on a profound and vast scale, with the oral lineage of these teachings passing down | |||
through uninterrupted lines of siddhas and masters of awareness, such as | |||
the traditions of Nyang, Pang, Khön, Nup, Ma, Rongzom, and others. The | |||
majority of the cycles of his advice were sealed as hidden treasure teachings | |||
(termas) for the sake of future generations of those to be guided. | |||
2. The great translator Bairotsana taught such individuals as the twenty-five learned ones from India; in particular, the master of awareness | |||
Śrīsiṃha received the profound teachings of the Great Perfection approach | |||
on a vast scale and caused these to be promulgated in Tibet as the five stages | |||
of the Category of Mind and uninterrupted continuum of the “heard lineage” | |||
of the Category of Expanse. | |||
3. With the coming of the great scholar Vimalamitra to Tibet, those to | |||
whom he gave the cycles of teachings of the Category of Direct Transmission | |||
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38 The Catalog | |||
in the Great Perfection approach passed on lineages of continuous teachings | |||
as well as those of hidden treasure teachings. | |||
4. The great master Sangye Yeshe of the Nup clan received limitless | |||
advice—such as that of the great reading transmission of the Discourse of | |||
the Gathering, the cycles of Yamāntaka, and so forth—from four masters of | |||
India, Nepal, and Gilgit; the oral lineage of the Discourse of the Gathering | |||
survives to the present day. | |||
5. Namkhai Nyingpo of the Nup clan received the cycle of teachings of | |||
the glorious deity Samyak from the master Hūṁkāra and promulgated this, | |||
and as well ensured that the teachings of the Vajrayāna approach fell, as is | |||
said, “first to Nyak, following that to Nup, and finally to Zur,” such that their | |||
lineages of teachings and students became limitless. In particular, during | |||
the time of the “three ancestors of Zur,” the way in which the teachings of | |||
the secret mantra approach spread in Tibet [14b] was said to rival that of | |||
Oḍḍiyāna. | |||
6. In future generations, fortunate beings who were emanations of the | |||
king and his subjects appeared in succession, bringing forth the profound | |||
teachings concealed as hidden treasure from their places of concealment, in | |||
accord with the times, so that all beings throughout central Tibet and the | |||
surrounding regions were granted unsurpassable benefit and happiness in | |||
the short and the long term. | |||
B. Kadam | |||
In the case of the Kadampa tradition, the Noble Lord, the glorious Atīśa | |||
(who was renowned as being an emanation of the buddha Amitābha and | |||
having attained the third level of realization) came to Tibet. There he | |||
found that, due to the evil ruler Langdarma’s attempts to eradicate the | |||
teachings that had been established by the ancestral spiritual monarchs, | |||
the sutra tradition and the Vinaya had been undermined, while the secret | |||
mantra approach had become distorted into perverted forms of behavior. | |||
In order to ensure that the teachings of the Sage were once again elucidated, Atīśa composed his Lamp on the Path to Enlightenment, a complete | |||
overview of the stages on the paths of the three spiritual models that is | |||
based on the meaning of what is taught in such sources as the Ornament of | |||
the Mahāyāna Sutras and the Stages of the Bodhisattva. He emphasized the | |||
view of the Middle Way, the conduct of the Vinaya, and the advice concerning the precious awakening attitude of bodhicitta. Atīśa established a | |||
system of teaching that allowed a single individual to experience all the | |||
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Traditions in India and Tibet 39 | |||
words of the Victorious One arising as personal advice for awakening to | |||
buddhahood. | |||
The foremost among Atīśa’s students were Khu, Ngok, and Drom,52 | |||
who were emanations of the bodhisattvas of the three families.53 Of these, | |||
Dromtön Gyalwai Jungne (who was Avalokiteśvara in the flesh) had three | |||
students who were known as the three brothers. From these three there developed three traditions: | |||
• Putowa Rinchen Sal established the branch of the Kadampa of “those | |||
teaching mainstream sources,” that is, those such as Lang and Shar54 | |||
(who were compared to the united sun and moon), who upheld the | |||
tradition of teaching six major sources. | |||
• Chenga Tsultrim Bar established the branch of “those teaching advice,” transmitted by such masters as Jayulwa, who taught the four | |||
truths as personal advice. | |||
• Puchungwa Zhönu Gyaltsen established the branch of “those teaching pith instructions,” transmitted by such masters as Tapkawa, who | |||
conferred the maturing empowerments and liberating instructions for | |||
the “sixteen spheres,” as well as the supportive transmission of the | |||
precious volumes of secret teachings. | |||
These three branches, as well as the lineage of oral transmission from | |||
Naktso, developed extensively, spreading throughout the eastern and central regions of Tibet. In later times the centers that upheld this tradition | |||
itself waned somewhat, [15a] but the illuminating activities of the glorious | |||
Tsongkhapa Lozang Drakpa, an emanation of Mañjuśrī, in elucidating these | |||
teachings once again caused them to spread over the surface of the earth. | |||
C. Lamdre | |||
As for the tradition of “The Path with the Result,” Vajra Nairātmyā conferred | |||
empowerment on the powerful lord of yogins Śrīdharmapāla (“Glorious | |||
Protector of the Dharma”)55 within a mandala that she emanated. The realization of the sixth level became fully evident to him, and he became | |||
renowned as the mahāsiddhā Virūpa, or Birwapa.56 It was he who, relying | |||
on the tantra of Hevajra, bestowed the Vajra Lines of the Lamdre teachings | |||
for the sake of Kāṇha of the East, on whom he conferred an abridged explanation of the tantra, as well as extensive instructions on the Path with | |||
the Result. To Ḍombipa he granted an extensive explanation of the tantra | |||
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40 The Catalog | |||
and abridged instructions. From these two the transmissions were passed | |||
down through lineages of successive masters of accomplishment. Among the | |||
translators in Tibet during the later spread of the teachings were three who | |||
served as authentic sources of the secret mantra approach, or Vajrayāna: | |||
Mar, Gö, and Drok. One of these, Drokmi Lotsāwa Śākya Yeshe, received | |||
a complete range of mainstream sources and advice from Gayadhara and | |||
Vīravajra. He also received the “eight later cycles concerning the path,” such | |||
as the instructions of the mahāsiddhā Saroruha. In Tibet he conferred these | |||
teachings on his students: the seven siddhās, the seven students who received a complete transmission of the primary sources, and the four students | |||
who received a complete transmission of the pith instructions.57 | |||
From these four there developed in the Lamdre tradition three lineages | |||
of the sons who were students. Among these, from Sekar Chungwa58 there | |||
further developed three lines through those who received from him an ideal, | |||
a middling, and a lesser transmission. The middling transmission was propagated through the Zhamas,59 from whom some seven traditions developed. | |||
The ideal transmission came through Zhangtön Chöbar, from whom Sachen | |||
Kunga Nyingpo received it. There were the traditions of the earlier spiritual | |||
son Pakmo Drupa and Chegom, and both extensive and more direct lineages | |||
came to the later sons.60 As well, Gyijo Lotsāwa studied with Gayadhara, | |||
which led to a lineage succession. There came to be what were renowned | |||
collectively as the eighteen traditions of Lamdre. From these, the Sakya tradition itself has endured as the most widespread in terms of activity. [15b] | |||
With respect to that tradition, moreover, Ngorchen Kunga Zangpo studied with the mahāsiddhā Buddhaśrī, which led to the lineage succession of | |||
the Ngor tradition: the “explication for the assembly.”61 The Dzong tradition | |||
of Lamdre is that of Dorje Denpa Kunga Namgyal and is the lineage that | |||
came from Ngakchang Zungkyi Palwa. And Tsarchen Losal Gyatso studied | |||
with Doring Kunpangpa Chenpo and passed this transmission on to his two | |||
heart sons,62 who were compared to the sun and moon, which led to the | |||
lineage of the Tsar tradition: the “explication for disciples.”63 All of these | |||
are still living traditions. | |||
Generally speaking, the great guru Drokmi Lotsāwa received personal | |||
transmissions of the exceptional instructions renowned as the “nine cycles | |||
of the path.” The first of these, the cycle of the Path with the Result, compiled by the lord of yogins Birwapa, has just been discussed. As for the | |||
“eight later cycles concerning the path,” six are concerned with the stage of | |||
completion associated with the three cycles of Cakrasaṃvara, Hevajra, and | |||
Guhyasamāja, while two are commentaries on the tantra classes in general. | |||
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Traditions in India and Tibet 41 | |||
They are: | |||
1. Ensuring the Innate State, a text on the stage of completion according to | |||
the “commentarial tradition” of Hevajra, authored by Ḍombi Heruka on the | |||
basis of the Two Sections; | |||
2. Saroruha’s Sādhana, based on the tantra Vajra Pavilion, for which the | |||
instructions are those referred to as “like the tip of a candle flame” and those | |||
on the nine profound methods of the stage of completion, authored by the | |||
master Padmavajra and known as the Hevajra tradition of Saroruha, the | |||
Lake-Born One; | |||
3. The six mainstream sources of Kṛṣṇa, authored by Kṛṣṇacāryavajra on | |||
the basis of the explanatory tantra of Cakrasaṃvara, of which the practical | |||
application of the Olapati is “the complete path of caṇḍalī”; | |||
4. The pith instruction for “straightening the crooked,” authored by the | |||
master Ucitāmara, which is the practical application as a root summary of | |||
the Droplet of Spring; | |||
5. Commentary on Bodhicitta, authored by the glorious lord protector Ārya | |||
Nāgārjuna on the basis of the Guhyasamāja Tantra, the practical application | |||
of which is the pith instruction of “achieving a decisive state of mind in | |||
the presence of a stupa,” that is, the stage of completion associated with | |||
Guhyasamāja Akṣobhya; | |||
6. Treatises authored by the great scholar Vāgīśvarakīrti, such as Illuminating the Seven Branches, which emphasizes the enlightened intent of the | |||
glorious Guhyasamāja cycle, [16a] the practice of which is the Mahāmudrā | |||
without Letters, connected with the tradition of the venerable Jñāna; | |||
7. The pith instructions on the “stages of the inconceivable,” authored by | |||
the mahāsiddhā Kuddāla, based on the Well-Sealed Locket; and | |||
8. Successive Levels of Empowerment, authored by the Buddhist monarch | |||
Indrabhūti on the basis of the entire anuttarayoga class of tantras, the practice of which is the “Completion of the Four Seals.” | |||
As well, once Drokmi Lotsāwa had finished his study and training and | |||
was preparing to return to Tibet, he established a connection with the six | |||
erudite gatekeepers of Vikramaśīla, requesting and receiving an instruction | |||
from each, collectively known as the spiritual connections with the six gatekeepers. These and other instructions and reading transmissions have endured without interruption. | |||
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42 The Catalog | |||
D. Marpa Kagyu | |||
With respect to the oral lineage of the lord Marpa, the great and glorious | |||
Tilopa established an extensive lineage in receiving individual transmissions | |||
from the mahāsiddhās Ārya Nāgārjuna, Ḍombipa, Lūipāda, and Sukhasiddhi; | |||
these became the pith instructions associated with his four personal transmissions. He practiced for a long time, training in the realizations associated | |||
with the spiritual path, until he became a great and powerful master among | |||
siddhās, actually cared for by Vajradhara and Vajrayoginī, who conferred on | |||
him the treasury of the four classes of tantra. After the great scholar Nāropa | |||
had trained with him, engaging in twelve great hardships, Nāropa gained | |||
attainment, mastering the meaning of the teachings in its entirety simply | |||
through symbols and words. | |||
Marpa Chökyi Lodrö journeyed to the holy country of India three or four | |||
times, studying a limitless range of sutras and tantras with many learned | |||
and accomplished masters, Nāropa and Maitrīpa foremost among them. In | |||
particular, during his earlier and later journeys, he spent a total of sixteen | |||
years and seven months with Nāropa alone, integrating study, contemplation, and meditation so that he came to dwell in a state of attainment. On | |||
the occasion of Marpa’s final journey, Nāropa had already entered into a | |||
phase of advanced tantric conduct, so Marpa sought him out by undergoing | |||
great hardship and supplicating him. He actually met Nāropa at Puṣpahari | |||
in northern India and spent seven months with him while Nāropa conferred | |||
on Marpa the complete transmission of the oral lineage of the masculine and | |||
feminine aspects of Cakrasaṃvara. [16b] | |||
In Tibet, the foremost among the students on whom Marpa bestowed | |||
profound teachings were known as the four great pillars. From among | |||
these, three—Me, Ngok, and Tsur—received the personal transmission of | |||
the lineage of exegesis, while the venerable Milarepa received that of the | |||
lineage of accomplishment. Among the many students of Mila, including | |||
the “seven who ascended to Khecara” and the “eight cotton-clad brethren,” | |||
one of the foremost was his heart son Rechung Dorje Drakpa, who was | |||
compared to the moon and from whom came the Oral Lineage of Rechung | |||
(Rechung Nyengyu); several of its instructions, such as those concerning | |||
Amitāyus and Caṇḍa, spread throughout the entire Land of Snows. The | |||
student who was compared to the sun and who was praised in the prophecies of the Victorious One was the great, incomparable Gampopa, whose | |||
coming was in every way similar to that of an actual buddha coming into | |||
the world. | |||
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Traditions in India and Tibet 43 | |||
Although he had an inconceivable number of students whom he brought | |||
to spiritual maturity and liberation, the foremost were those who upheld the | |||
lineages renowned as the four senior branches: | |||
• Barompa Darma Wangchuk, from whom came the Barom Kagyu; | |||
• Pakmo Drupa Dorje Gyalpo, from whom came the Pakdru Kagyu; | |||
• the glorious Dusum Khyenpa, from whom came the Karma Kagyu; and | |||
• Zhang Tsalpa Tsöndru Drakpa (a student of Gampopa’s student Öngom Tsultrim Nyingpo), from whom came the Tsalpa Kagyu. | |||
• As well, a fifth branch, the Dakpo Kagyu, came from the succession | |||
that followed the three “uncle and nephew” masters of Dakpo, which | |||
was the primary seat of Dakpo. | |||
Some 500 students of Pakmo Drupa were famed as being worthy of a ceremonial canopy. From the foremost among them came what were renowned | |||
as the eight junior branches of Kagyu, or “the four pairs, totaling eight.” | |||
These students were: | |||
• Kyoppa Jikten Sumgyi Gönpo, from whom came the Drigung Kagyu; | |||
• Tangpa Tashi Palwa, from whom came the Taklung Kagyu; | |||
• Drogön Gyaltsa Kuön, from whom came the Tropu Kagyu; | |||
• Lingje Repa Pema Dorje, from whom came the Lingre Kagyu; | |||
• Marpa Rinchen Lodrö, from whom came the Martsang Kagyu; | |||
• Yelpa Yeshe Tsekpa, from whom came the Yelpa Kagyu; | |||
• Zarawa Yeshe Senge, from whom came the Yapzang Kagyu; and | |||
• Nyipu Gyergom Chökyi Senge, from whom came the Shuksep Kagyu. | |||
[17a] | |||
Each of these had its own monastic seat, lineage of teachings, and vast range | |||
of activities. | |||
In particular, from Götsangpa Gönpo Dorje (who was the foremost student of Lingje Repa’s heart son Drogön Tsangpa Gyare) came the upper | |||
branch of the Drukpa, renowned as the “stars in the sky”; from the lineage of his students such as Gyalwa Yangönpa, Latö Sherap Gönpo, Barawa | |||
Gyaltsen Zangpo, and others came specific subbranches of the Kagyu. From | |||
Lore Darma Wangchuk came the lower branch of the Drukpa: the “focal | |||
point of earth.” And through the nine masters named Senge, who upheld the | |||
monastic seat, came the uninterrupted transmission of the middle branch of | |||
the Drukpa. | |||
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On the basis of the special nature of the lord Dusum Khyenpa’s motivation | |||
and aspirations, the incredible students and activities of each of his successive incarnations constituted the Kaṃtsang tradition, the primary branch of | |||
the Kagyu. Two further branches developed: the Zurmang Kagyu came from | |||
Drung Mase Lodrö Rinchen, who was invested as the master of the fifth lord | |||
Dezhin Shekpa’s oral lineage known as the “Three Cycles of the Gem,” while | |||
the Nedo Kagyu came from the learned and accomplished Karma Chakme, | |||
who was a personal student of the sixth Garwang, Chökyi Wangchuk. | |||
From among the foregoing, nowadays only the Karma Kagyu (as one of | |||
the four senior branches) and the Drukpa, the Drigung, and the Taklung (of | |||
the eight junior branches) are still lineages that can stand on their own. Of | |||
the remaining branches, only the transmissions of a few minor maturing | |||
empowerments and liberating teachings have not disappeared; other than | |||
these, the presence of these branches is no longer felt to any great degree. | |||
E. Shangpa Kagyu | |||
Concerning the Shangpa Kagyu, the learned and accomplished master | |||
Khyungpo Naljor (who was prophesied by the Victorious One as a “great | |||
śrāvaka worker of miracles”) first embraced his ancestral religion of Bön | |||
and then the Nyingma school. Although he became learned in each of these | |||
systems and gained some spiritual power thereby, due to the power of his | |||
aspiration to engage in enlightened conduct finding a timely expression, he | |||
was not satisfied with them alone and so journeyed to the holy country of | |||
India. He met with some 150 learned and accomplished masters, foremost | |||
among them his four primary gurus (Vajrāsana and others), and studied an | |||
enormous range of teachings from both sutra and tantra. [17b] In particular, | |||
he actually met the ḍākinīs of timeless awareness Niguma and Sukhasiddhi, | |||
who had both heard teachings directly from Vajradhara and who dwelled on | |||
one of the three pure levels of realization. They bestowed profound instructions on him, and he became a great lord among siddhās, indistinguishable | |||
from such sublime mahāsiddhās as Saraha, as exemplified by the fact that | |||
the deities of the five tantras were actually present in the five places of his | |||
body. Because he established his seat at Zhang Zhong in the Shang valley | |||
of the Yeru region of Tsang province, he was known as Lama Shangpa, and | |||
so those who continued his lineage became famed as the Shangpa Kagyu. | |||
Khyungpo Naljor lived to the age of 150, maturing and liberating an | |||
inconceivable number of those who were to be guided, so that his students included some 180,000 teachers. Foremost among these were the | |||
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Traditions in India and Tibet 45 | |||
five “earlier sons” and a sixth “later son.” And among these, it was only | |||
to Mokchokpa Rinchen Tsöndru that the personal transmission fell for the | |||
one-to-one lineage of the secret words of Vajradhara. After him this lineage | |||
passed in succession to Öntön Kyergangpa, Sangye Nyentön, Sangye Tönpa, | |||
and Drogön Tönpa. The vajra seal of this one-to-one transmission was then | |||
loosened by the seventh “jewel,” Chöje Tönpa, in accord with prophecies | |||
from Vajradhara and the ḍākinī of timeless awareness, thus allowing accomplished students to spread throughout the human world Jambudvīpa and as | |||
far away as its subcontinents. The primary holders of the continuing lineage | |||
were Tsangma Shangtön, Samdingpa Zhönu Drup, and Jakchen Gyaltsen | |||
Bum, all three of whom committed the instructions to writing. Countless | |||
lineages of students developed at the seats of both Jakchen and Samdingpa. | |||
There also appeared another series of great and exceptional beings known as | |||
the later seven jewels, such as Khyungpo Tsultrim Gönpo, who was a student | |||
of Tsangma Shangtön. | |||
In addition, countless other lineages developed: from Chöje Tönpa’s student Serlingpa Tashi Pal, from the succession of Latö Könchok Kar’s students, and so forth. Later on, the mahāsiddhā Tangtong Gyalpo received | |||
the distinct “upper” and “lower” lineages and practiced these teachings, so | |||
that he was actually taken under the care of the ḍākinī of timeless awareness, [18a] which resulted in three successive direct lineages that still exist | |||
nowadays. The venerable Jetsun Kunga Drolchok received the extensive lineage of these teachings on some twenty-four occasions, and a twenty-fifth | |||
time—a marvelous and extremely direct lineage—when the ḍākinī actually | |||
bestowed instructions on him in this direct manner. Jetsun Tāranātha combined these twenty-five transmissions in the instruction manual found in | |||
this collection. | |||
As for the cycle of teachings concerned with the “swift-acting lord protector of timeless awareness,” the special dharmapāla of the learned and | |||
accomplished Khyungpo, in former times the followers of the so-called | |||
upper tradition spread these teachings almost everywhere. Later on, the | |||
lower tradition that came from Rigong spread throughout the majority of | |||
schools, and in particular the Precious Lord and his spiritual sons adopted | |||
this as the foremost of their dharmapāla practices, so that the rituals of | |||
offering, praise, sādhana, and activity spread throughout the three region | |||
of U, Tsang, and Kham and as far away as China and Mongolia. It would | |||
seem that nowadays any tradition that upholds the sources of the “golden | |||
teachings” is exceedingly rare. | |||
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46 The Catalog | |||
F. Zhije and Its Auxiliary Lineage | |||
Kamalaśīla (who was also renowned in both Tibet and China as Padampa | |||
Sangye) was a greatly learned master who was born at Cata Senga in the | |||
region of Vetāli in India. He received the entire range of profound instructions from some fifty-four accomplished masters, both men and women, and | |||
one-pointedly applied himself to the practice of these instructions. In this | |||
way he gained the eight major attainments of the more ordinary variety— | |||
such as the ability to extract the vital essence of the inanimate world—and | |||
so lived for 570 years. In meditation he was graced with visions of twelve | |||
sugatas, thirty-six amazing gurus who had attained Khecara, and others; | |||
he also gained the supreme attainment: the timeless awareness of the great | |||
path of seeing. | |||
It was this master who based his teachings primarily on the three versions of the Prajñāpāramitā—extensive, middle-length, and concise—as well | |||
as such texts as the tantra Great Flowing River of the Sanskrit Vowels and | |||
Consonants, condensing the meaning of these sources for application in spiritual practice. In accord with this master’s own life example, for him the | |||
support was that of the three levels of ordination; the path was the challenging one of austerities; and the fruition was conduct for the benefit of others. | |||
Those of fortunate karma who followed that example and were liberated | |||
on the level of buddhahood were as numerous as stars in the nighttime sky. | |||
The specific teachings that brought this about became known by the generic | |||
name of “the sacred teachings,” as well as “the pacification of suffering.” | |||
[18b] | |||
Although these teachings comprise an inconceivable range of instructional methods based on people’s varying degrees of acumen, the lineages | |||
that are most renowned are the three successive lines of the transmission of | |||
Pacification established by Padampa during some five visits to the land of | |||
Tibet: | |||
1. The first line of transmission concerns the “Three Cycles of the Lamp | |||
of Pacification” that Padampa imparted to Jñānaguhya of Kashmir and were | |||
transmitted by the translator Angpo Lotsāwa and others. | |||
2. In the intermediate line of transmission, the primary masters are Ma, | |||
So, and Kaṃ. The transmission of the words and meaning of Mahāmudrā | |||
were imparted to Ma Chökyi Sherap; the transmission of the words and | |||
meaning of the advice for “perceiving pure awareness in all its nakedness” | |||
were imparted to Sochung Gendun Bar; and the transmission of upper linInterior_DNZ_Catalog_12_03_13.indd 46 3/18/13 3:55 PM | |||
Traditions in India and Tibet 47 | |||
eage and lower lineage of the transcendent perfection of wisdom was imparted to Kaṃ Yeshe Gyaltsen. There were also three minor transmissions: | |||
• the “Ninefold Cycle of the Lamp of Pacification,” imparted to Geshe | |||
Drapa; | |||
• the advice integrating sutra and tantra, imparted to Che Candrakīrti; | |||
and | |||
• the advice “without letters” on the transcendent perfection of wisdom, | |||
imparted to Jang Kadampa. | |||
It is also said that there were some fifteen minor transmissions of diverse | |||
lineages for such teachings as Lapkyi Drönma’s advice on the Object of | |||
Severance. | |||
3. As for the final line of transmission, when Padampa returned from | |||
China to Dingri, there were transmissions beyond counting, of maturing | |||
empowerments and liberating instructions that he bestowed on his students: | |||
the twenty-six “destroyers of illusion,” his more than one hundred great and | |||
exalted spiritual sons, the twenty-four noble ladies, the twelve students who | |||
directed monastic seats, and others. However, the foremost of these students | |||
were known as the four favored yogins, who compiled teachings and wrote | |||
them down: | |||
• in the east, Dampa Charchen, who compiled the “Cycle of the Teachings That Integrate the Sutras”; | |||
• in the south, Vajrakrodha, who compiled the “Cycle Organizing the | |||
Meaning of the Precious Jewel”; | |||
• in the west, Dampa Purchung, who compiled the “Cycle That Compiles Fragmentary Teachings”; and | |||
• in the north, the bodhisattva Kunga, who compiled the “Cycle of the | |||
Teachings of Cholu.” | |||
Of the foregoing three lineages, the intermediate one is explained as being in accord with the final cycle of the Buddha’s teachings (that is, the | |||
sutras that concern the definitive meaning of the teachings), while the later | |||
lineage is primarily in accord with the tantric approach. | |||
All of the foregoing lineages, moreover, are complete spiritual paths, but | |||
Padampa averred that the most exalted among them—equal in its intent to | |||
that of Padampa himself—is the tradition of the holy master Kunga. | |||
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48 The Catalog | |||
This cycle of teachings is composed of a vast range of sections, of both | |||
more ordinary and extraordinary teachings. [19a] Although all three lineages were formerly very widespread, nowadays they exist only in name. But | |||
the great translator Dharmaśrī of Mindroling put much effort into receiving | |||
whatever transmissions were available and writing manuals and ritual texts. | |||
It would seem that it is due to his kindness that at least the fundamental | |||
elements of the maturing empowerments and liberating instructions for all | |||
three lineages (the earlier, the intermediate, and the later), and particularly | |||
for the tradition of the holy master Kunga, are still extant. | |||
The auxiliary cycle, the Object of Severance, is renowned for having two | |||
branches: the “male” lineage of Severance and the “female” lineage. As for | |||
the former, Padampa Sangye bestowed on Kyo Śākya Yeshe and Yalung | |||
Mara Serpo the exclusively sutra tradition of Severance: the instructions | |||
called Six Fragments, which discuss the meaning of Āryadeva’s short text | |||
Fifty Verses. | |||
64 Kyo conferred these on his nephew, Sönam Lama, who in turn | |||
is said to have conferred four of these Fragments on Machik Lapkyi Drönma. | |||
The cycle transmitted by Mara Serpo was promulgated by Rok Sherap Ö | |||
and Khedrup Zhönu Drup. The foregoing is known as the male lineage of | |||
Severance. | |||
As for the female lineage, the same Machik Lapkyi Drönma—who was | |||
the great mother Prajñāpāramitā manifesting as a human woman—read the | |||
sutra of the transcendent perfection of wisdom aloud, which aroused in her | |||
the view of emptiness. With Padampa teaching her a few words of heart | |||
advice, she experienced an ongoing sense of freedom and became a natural yoginī. Out of her own experience of enlightened intent—the meaning | |||
of the intent found in the Prajñāpāramitā Sutras—Machik established the | |||
extensive tradition of the path of Severance, composing an incredible number of cycles of advice. All of these are subsumed within four lineages: the | |||
father lineage of skillful method, the mother lineage of wisdom, the nondual | |||
lineage of ultimate meaning, and the ḍākinī’s lineage of meditative experience. Her many students, including some 108 male and female siddhās | |||
who were her personal students, lived throughout central and eastern Tibet. | |||
Foremost among them were her sixteen great spiritual children to whom | |||
personal transmission fell, whose activities flourished everywhere. Her own | |||
son Langlungpa Gyalwa Döndrup became the foremost one upholding the | |||
lineage of the sutra tradition. The upholder of the lineage of the tantra tradition was Tönyön Samdrup, who became renowned as a siddhā and whose | |||
special lineage of Severance was known as Gangpa.65 [19b] The one upholding the lineage that integrated the traditions of sutra and tantra was | |||
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Traditions in India and Tibet 49 | |||
Khugom Chökyi Senge, whose lineage produced many further lineages that | |||
came from individual siddhās. | |||
In particular, the Gyalwang Karmapa Rangjung Dorje received the | |||
teachings of Severance from Namtso Dopa, and from that lineage came | |||
the Severance lineages of “Rupa.” In later times there developed the traditions of Zurmang and Nedo. There also developed countless other traditions | |||
from various lineage holders, as exemplified by the Kyapche tradition that | |||
came from Jetsun Kyase and the Trechö tradition that came from Treho | |||
Chökyi Wangpo. An extensive lineage came from Machik’s daughters, while | |||
Gyaltang Samten Özer received many distinct transmissions and met directly with Machik, who bestowed instructions on him; all of this led to the Tang | |||
tradition.66 | |||
There were many profound teachings that Machik did not confer on her | |||
students but concealed as hidden treasure teachings. In later times these | |||
were revealed by Ladu Dorje Drönma, who was an emanation of Machik | |||
herself. Kunpang Tsöndru Senge, a rebirth of Khugom, revealed a profound | |||
and vast array of hidden treasure teachings from concealment; it would | |||
seem that the later transmission of these has continued to the present day as | |||
the Gyatön lineage of Severance. | |||
G. Jordruk | |||
The Vajrayoga of the Six Branches of Union dates from the time when our | |||
Teacher, the perfect Buddha, was teaching a vast range of anuttarayoga | |||
source tantras of the Vajrayāna at the glorious stupa of Dhānyakaṭaka to | |||
those in his retinue, a vast assembly of beings both of this world and transcendent. On that occasion, in response to a supplication by Dharmarāja | |||
Sucandra, who was an emanation,67 the Buddha spoke the source tantra | |||
of the Kālacakra cycle in twelve thousand lines. This teaching flourished | |||
in the land of Shambhala until the end of the seventh Dharmarāja’s reign. | |||
Then the Kalkī ruler Mañjuśrī Yaśas composed an abridged version of the | |||
tantra based on the source, and Kalkī Puṇḍarīka elucidated this version in | |||
his major commentary. The successive generations of emanated Kalkī rulers spread these teachings, so that they definitely came to mahāsiddhās in | |||
the holy country of India at a certain early point in time, if in a somewhat | |||
random manner. | |||
In the perceptions of people in general, however, the one who first introduced these teachings was Cilu Paṇḍita. When he was traveling to Shambhala | |||
seeking the “Bodhisattva Commentaries,”68 [20a] during his journey he was | |||
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50 The Catalog | |||
taken under the care of an emanation of the Kalkī ruler, who bestowed on | |||
him the entire range of empowerments, tantras, commentaries, and pith instructions and blessed him so that Cilu thoroughly mastered these teachings. | |||
Cilu’s student was Piṇḍo Ācārya, also known as the master who begs for | |||
alms. It was from him that Mañjuvajra (also known as Kālacakrapāda the | |||
Elder, or Cilupa the Younger) received the teachings. Through the power of | |||
the emanated Kalkī ruler’s blessings, Mañjuśrīvajra gained siddhis and actually journeyed to Kalāpa, where he received a complete transmission of the | |||
empowerments, tantras, and pith instructions. Emphasizing these teachings, | |||
he explained them to those who listened, so that he came to have many | |||
students, including Nāropa, Ratnakāragupta, and others. Among these, three | |||
figures—Avadhūtipa, Śrībhadrabodhi, and Nālandāpa—were each referred | |||
to as Kālacakrapāda the Younger. | |||
Initially, the translator Gyijo Lotsāwa Dawai Özer invited Kālacakrapāda | |||
Śrībhadrabodhi to this land of Tibet; they translated the commentary on the | |||
tantra and the pith instructions. Gyijo trained those known as the four great | |||
sons, including the translator Trom Lotsāwa Pema Özer. The Gyilo tradition | |||
was transmitted from Trom Lotsāwa. | |||
Mañjukīrti was a student of Nālandāpa, and his student in turn was the | |||
Nepalese Samantaśrī. It was from Samantaśrī that Ra Lotsāwa Chörap received the teachings that became the Ra tradition. Alternatively, another | |||
student of Nālandāpa was the Kashmiri Dawa Gönpo, from whom the teachings passed to Dro Lotsāwa Sherap Drak, to his student Gompa Könchok | |||
Sung in turn, and so forth, resulting in the Dro tradition. | |||
Other traditions included the following: | |||
• the Tsami tradition, the lineage that passed from Nālandāpa to Tsami | |||
Sangye Drak and successive generations; | |||
• the Nyö tradition, through Nyö Darma Ö, who received teachings from | |||
Tsami’s student Se Lotsāwa Zhönu Tsultrim; | |||
• the Chak Lo tradition, another lineage that came from Nālandāpa and | |||
passed successively to Abhayākara, Niṣkalaṅka, the Nepalese scholar | |||
Ravīndra, and Chak Lotsāwa Chöje Pal; | |||
• the Paṇchen (“Great Scholar”) tradition, also called the Chal tradition, | |||
which came from Abhayākara to Vikhyātadeva, the Kashmiri scholar | |||
Paṇchen Śākyaśrī, and Chal Chökyi Zangpo; | |||
• the Rong tradition, which passed from Ra Lotsāwa Chörap to Yeshe | |||
Senge, to Bumseng, to Rongpa Ga Lotsāwa Namgyal Dorje, and so on | |||
through successive generations of the lineage; | |||
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Traditions in India and Tibet 51 | |||
• the Tsal tradition, which was passed from Tsami to Khampa Ga | |||
Lotsāwa Zhönupal to Zhang Tsalpa; | |||
• the Sakyapa tradition, conferred by Ga Lotsāwa on the great master | |||
of Sakya; [20b] | |||
• the Kodrak tradition, which was received by Kodrak Sönam Gyaltsen | |||
from the great scholar Vibhūticandra, on whom it had been actually | |||
conferred by the mahāsiddhā Śāvarīśvara; | |||
• the Gö tradition, which Lama Gö received from both Nyen Lotsāwa | |||
and Ga Lotsāwa, they in turn having received the teachings from Mañjukīrti and Abhayākara; and | |||
• the Kar tradition, which came from Chak Chöje Pal to Golungpa Dodepal, to the learned and accomplished master Orgyenpa, to Nyemdowa | |||
Kunga Döndrup, to the lord Rangjung and so on, and which emphasizes the Tsami tradition. | |||
In addition, there appeared many other traditions, such as the Bodong | |||
tradition (passed down from Shong and Pang), the Koktrangwa tradition, | |||
the Latö Wangyal tradition, and others. | |||
In later times, however, the two schools that caused the teachings of | |||
the Kālacakra cycle to spread very widely in this Land of Snows were the | |||
Jonang and the Zhalu. Both of these received teachings initially from the | |||
lineage of the Ra tradition and subsequently brought in teachings from the | |||
Dro tradition, so that they definitely came to uphold a combined lineage of | |||
Ra and Dro. Because the Bu tradition was primarily a personal transmission | |||
of exegesis, it has continued from the great Butön to the present day and | |||
constitutes an uninterrupted transmission of explanation of the tantra. | |||
In the Jonang tradition, the great Kunpang received from successive emanations of the Kalkī rulers the complete tradition of Kālacakra that included | |||
all the sources translated into Tibetan. His students were famed as the “four | |||
sons of Kunpang.” The great and omniscient Dolpopa’s marvelous activity | |||
in spreading the yoga of the Six Branches was truly incredible. Primarily, | |||
it was the fourteen students who were considered his equals who each engaged in extensive activities to spread traditions of instruction, which has | |||
resulted in an ongoing succession that constitutes a personal transmission of | |||
accomplishment. This continues even now without impairment as an ongoing tradition of consummate meditative experience and realization. | |||
Generally speaking, in India, the holy country, it would seem that a | |||
number of traditions appeared, including those of Kālacakrapāda the Elder | |||
and the Younger, Śavaripa, Anupamarakṣita, Raviśrījñāna, the great scholInterior_DNZ_Catalog_12_03_13.indd 51 3/18/13 3:55 PM | |||
52 The Catalog | |||
ar Nāropa, the Great Scholar of Kashmir, the mahāsiddhā Śāntigupta, and | |||
others. Here in Tibet the most renowned were the “four prior traditions” (of | |||
Gyijo, Dro, Ra, and Chödrak of Dingri); the “four intermediate traditions” | |||
(of Menlung Guru, Tar Lotsāwa, Orgyenpa, and Vibhūticandra); [21a] the | |||
three from Śāvari (earlier, intermediate, and later); and the “later tradition” | |||
that came from the great scholar Vanaratna. | |||
H. Dorje Sumgyi Nyendrup | |||
As for the tradition of Dorje Sumgyi Nyendrup (Stages of Approach and | |||
Accomplishment of the Three Vajras), the learned and accomplished master Orgyenpa Rinchen Pal trained completely in the sutras and tantras; in | |||
particular he became a superb scholar of the Kālacakra cycle. Training under Gyalwa Götsangpa, he gave rise to a consummate level of realization, | |||
beholding the truth of the path of seeing. The lord of dharma Götsangpa | |||
extolled Orgyenpa as his heart son, equal to him in uncontrived tantric conduct. In order to develop his conduct to a consummate degree, Orgyenpa | |||
journeyed to Jalendhara and many other regions. In particular, he went to | |||
the land of Oḍḍiyāna in the west, where many obstacles and quasi-miraculous events occurred; he quelled these with his indwelling confidence on | |||
the view and the splendor of his uncontrived conduct. In the four cardinal | |||
directions of the central region of Dhūmatala, he was blessed by the ḍākinīs | |||
of the four families. In accord with a prophecy uttered by a lovely emanated | |||
maiden, he went to a town called Kapoka, where Vajrayoginī herself manifested in the form of a prostitute and bestowed on him the pleasures of food | |||
and drink and physical contact, which released the blockages in his subtle | |||
channels. With sounds and earthquakes and other great omens, she manifested in actuality as the Vajra Queen and conferred these instructions on | |||
him in their entirety. The four previous ḍākinīs and a fifth, the lioness-faced | |||
Siṁhamukhā, each conferred a portion of the instructions on Orgyenpa as | |||
well, and he gained the sublime and more ordinary attainments. | |||
Orgyenpa journeyed to Tibet, where, in response to a supplication by | |||
Kharchu Rinpoche, a student who had received a prophecy concerning this, | |||
he first committed the vajra verses of this cycle to writing. He composed a | |||
Mnemonic Summary of verses concerning the visualizations that he had bestowed. Dawa Senge, who was entrusted with safeguarding these teachings, | |||
compiled the pith instructions into a volume. There are also what are referred to as the four major commentaries: The replies that Orgyenpa gave to | |||
questions from Golungpa Zhönu Pal were recorded; Zurpukpa Rinchen Pal | |||
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Traditions in India and Tibet 53 | |||
authored a major commentary; and both the learned Shangtön and Nyedo | |||
Kunga Döndrup composed detailed explanations of the vajra verses. | |||
Numerous traditions of these teachings developed, such as the lineage | |||
that passed from Patrapa Sönam Özer through Chöje Gangpa and was received by Palden Lama Sönam Gyaltsen. [21b] The venerable and omniscient Rangjung received the entire cycle of instructions from the mahāsiddhā himself, composed a commentary to unravel the vajra verses, and further elucidated this noble path, the key points of which are more especially | |||
exalted than others. | |||
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In terms of what the teachings in this collection constitute in their essence, | |||
eight topics are to be identified: | |||
• the Nyingma, or Early Translation school | |||
• the Kadam | |||
• the Lamdre | |||
• the Kagyu | |||
• the Shangpa | |||
• the Zhije and Chö | |||
• the Jordruk | |||
• the Nyendrup | |||
A. Nyingma | |||
In the first case, that of the Early Translation school and its classification of | |||
nine approaches, with respect to the three yogas of the inner level of skillful | |||
method, there have developed many graduated approaches to meditation. | |||
These, however, can be subsumed within the two categories of those that | |||
involve some thematic structure and those that do not. As the Three Stages | |||
states: | |||
The stage of meditating on a thematic structure | |||
and that of cultivating the experience of suchness itself— | |||
the specific variations are spoken of as twofold. | |||
Of these, in this collection the emphasis is on presenting the sources for | |||
the stages of meditation in atiyoga, the pinnacle of the nine approaches. | |||
III | |||
Identification | |||
of Teachings | |||
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56 The Catalog | |||
This is the latter of the three categories of development, completion, and | |||
Great Perfection. If we interpret the Sanskrit term mahāsandhi, it translates | |||
as “great meditative absorption” or “great meditative stability”; that is, the | |||
meaning is that of timeless awareness, in which all phenomena of samsara | |||
and nirvana are naturally arising within the expanse of the oneness that is | |||
the true way in which things abide, transcending all the systems of the eight | |||
approaches of ordinary consciousness. | |||
If this approach is further categorized, we read the following in the | |||
Supreme Array: | |||
the Category of Mind for those with conceptual minds, | |||
the Category of Expanse for those with minds like space, | |||
and the Category of Direct Transmission for those who need not | |||
strive step by step. | |||
Accordingly, the Great Perfection is renowned to involve three categories, | |||
because there are different degrees of profundity within this approach that | |||
forges the path of naturally occurring timeless awareness. | |||
Of these, in the outer Category of Mind, the realization of all phenomena | |||
as being the display of the oneness of mind itself—beyond causes and conditions, effort and achievement—brings freedom from the limitation of there | |||
being factors to be eliminated. There are seven further subcategories within | |||
this, such as the position that the fruition state is the origin of mind. | |||
In the inner Category of Expanse, free of anything to be done, the realization that all objects in the phenomenal world are without coming or | |||
going within the expanse of Samantabhadrā—and that they therefore do not | |||
undergo change within the basic space of the three kāyas as natural attributes—brings freedom from the limitation of there being antidotes. [22a] | |||
This has four subsections: the three of the White Expanse, Black Expanse, | |||
and Multicolored Expanse, plus the Immense Expanse. | |||
In the secret and profound Category of Direct Transmission, there is the | |||
realization that the way in which all phenomena of ground, path, and fruition actually are is such that their innate attribute is the fact of the inseparability of original purity and spontaneous presence; and in accord with this | |||
realization, there is freedom from the limitations of factors to be eliminated | |||
as well as antidotes. This category includes three kinds of texts: personal advice, miscellaneous instructions, and teachings that discuss the tantras that | |||
are the source specific to this category. | |||
In this regard, the All-Creating Monarch contains the following lines: | |||
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Identification of Teachings 57 | |||
Six approaches that bring the attainment of certainty | |||
are shown to be points of error concerning the great perfection. | |||
Such passages demonstrate the fact that, in every case, all the fixed concepts | |||
pertaining to the sutras and to the outer and inner tantras (up to and including the anuyoga approach) are solely systems of thought constrained by | |||
ordinary rational consciousness, so that one succumbs to the error of failing | |||
to see the primordial way in which things actually abide, just as it is. | |||
Timeless awareness in the context of the Great Perfection approach transcends the eight avenues of ordinary discursive consciousness, which entail | |||
imagining and describing things in terms of cause and effect. It is a supreme | |||
freedom from conceptual elaboration, with all limitless states of ordinary mind | |||
and mental events having subsided within basic space. It is the fundamentally | |||
unconditioned mode of being that is the true nature of pure awareness, occurring in and of itself, supremely free of anything to be done and transcending | |||
ordinary consciousness. Other than constituting a naturally abiding process of | |||
resting in its own fundamental nature, it is not contrived through any artificial means, and so the adventitious distortions that are manifestations of its | |||
dynamic energy have dissipated naturally within the basic space of genuine | |||
being. It is therefore remarkably superior to all lower systems of thought, a | |||
fact that is discussed in the tantra Naturally Arising Awareness: | |||
How marvelous! The great perfection of ati | |||
does not fall into any extreme | |||
and so embraces the ultimate meaning of naturally occurring | |||
timeless awareness. | |||
To give an analogy, just as the carnivorous lion | |||
awes other predators with its majesty, | |||
so the Great Perfection speaks its own language and awes inferior | |||
approaches with its majesty. | |||
The Great Perfection speaks its own language and relies on its | |||
own ultimate meaning.69 | |||
In this and similar passages, this source presents the definitive secrets of | |||
unique view and meditation. | |||
In the Supreme Array of Ati, moreover, following an extensive presentation of the way in which this approach is superior to systems of view and | |||
meditation that involve conceptual speculation, we read the following: | |||
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58 The Catalog | |||
Therefore, this quintessence that is the definitive secret | |||
is like a lamp that illuminates the darkness; | |||
it is like an elephant among oxen; | |||
it is like a lion among other wild beasts; [22b] | |||
it is like a horseman among foot soldiers. | |||
It is superior to all other approaches. | |||
The preceding citation is an illustration of the extensive treatment found in | |||
this text. | |||
As for the key points of this path, the Great Perfection approach is endowed with the special teachings of the unsurpassable instructions concerning “fourfold freedom.” And in particular, having received the empowerment into the dynamic energy of pure awareness from the secret cycle of | |||
the Category of Direct Transmission, with unimpaired faith and samaya one | |||
familiarizes oneself to some significant degree with the yoga of day and | |||
night. Even if one does so, one still might not gain the level of primordial | |||
freedom in this lifetime. Nevertheless, through the power of the blessings | |||
of the lineage of masters of awareness and that of the true nature of things, | |||
when one becomes free of the cage of the physical body, immediately upon | |||
calling nirmāṇakāya pure realms to mind, one beholds the nirmāṇakāya | |||
realms of the ten directions and is inspired to the level of “universal illumination.” This process is described in such passages as the following from the | |||
Supreme Array of Ati: | |||
In the final of the five-hundred-year periods in degenerate times, | |||
this heart essence of secrets will manifest in the human realm. | |||
Those fortunate individuals who follow and uphold this | |||
and to whom this heart essence becomes evident | |||
will pass to the level of unchanging being. | |||
Even if, due to having a short life and many illnesses in these | |||
degenerate times, | |||
they do not gain indwelling confidence in this heart essence, | |||
by perceiving it they gain supreme inspiration, | |||
taking pure and miraculous rebirth in the nirmāṇakāya realm of | |||
Universal Illumination, | |||
freed from the confines of the womb. | |||
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Identification of Teachings 59 | |||
B. Kadam | |||
As for the Kadampa, this refers to the tradition of the glorious Atīśa— | |||
known as the Noble Lord and the “single deity” of the Land of Snows—in | |||
which all the words of the Victorious One are experienced as personal | |||
advice by which a single individual can awaken to buddhahood. There is | |||
a saying, “The bodies of those who uphold this lineage are adorned with | |||
four deities, their speech is adorned with the Three Compilations, and | |||
their minds are adorned with the three higher trainings.” Of these, the | |||
four deities are Śākyamuni, the master of the teachings; Avalokiteśvara, | |||
the master of love and compassion; Tārā, who dispels external obstacles; | |||
and Acala, who dispels internal obstacles. The Three Compilations are the | |||
presentations with which the three higher trainings are counted together | |||
as the subject matter being presented, so that this tradition is renowned | |||
as embodying mastery that is endowed with seven divine components. | |||
This tradition has three parts: primary sources, advice, and pith instructions. [23a] | |||
As for the primary sources, this tradition emphasizes a living process of | |||
listening to and explaining six sources: the Garland of Lives and the Didactic | |||
Aphorisms, as the sources that arouse one’s faith; the Compendium of Training | |||
and Entering the Way of the Bodhisattva, as the sources that teach about one’s | |||
conduct; and the Levels of the Bodhisattva and the Ornament of the Mahāyāna | |||
Sutras, as the sources concerning meditative absorption. | |||
The advice is instruction on the basis of the four truths—of suffering, of | |||
its all-pervasive origin, of its cessation, and of the spiritual path to it—in | |||
terms of the usual progression and its reversal. The pith instructions concern the practical implementation of secret teachings found in the Precious | |||
Volume. As that source states: | |||
Please recall the guru, the source of refuge. | |||
Your body is of the nature of the deity. | |||
Please use your speech to engage continuously in recitation and | |||
mantra repetition. | |||
Think of all beings without exception as your parents. | |||
Investigate the way in which mind truly abides as empty. | |||
In maintaining these five, | |||
please purify all your fundamentally positive qualities! | |||
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60 The Catalog | |||
That is to say, the path is forged of the “sixteen spheres,” on both the relative and the ultimate levels, derived from the five recollections of the guru, | |||
the deity, mantra, compassion, and emptiness. | |||
The Lamp on the Path to Enlightenment by the Noble Lord presents an | |||
integrated treatment of the primary sources and the advice. Given that it is | |||
indispensable for one to embrace this unerring path right up to the point at | |||
which liberation and omniscience are attained, it is famed as the “path to | |||
enlightenment,” or the “graduated path of the three spiritual models.” As | |||
the source itself states: | |||
Understand there to be three spiritual models: | |||
the lesser, the intermediate, and the most excellent. | |||
The Sanskrit term for a spiritual model is puruṣa, which etymologically | |||
means “having capability,” and so the term “spiritual model of the teachings” is used in this context to refer to someone who has the capability to | |||
accomplish something meaningful for the next lifetime or even beyond that. | |||
In this tradition, at the outset the foundation for all three models lies in | |||
the teachings on how one relies on a spiritual mentor and how the opportunity and leisure to practice is difficult to gain, and so one begins with these. | |||
Then, as the exalted Nāgārjuna states: | |||
First there are teachings concerned with higher states of rebirth; | |||
later come those concerned with the definitive excellence of | |||
enlightenment. | |||
Why? Because once one has gained a higher state of rebirth, | |||
gradually one can come to that definitive excellence. | |||
Accordingly, the lesser spiritual model is that of those who rid themselves of fixation on this lifetime and are capable of making the moral | |||
choices of what to accept and what to reject for the sake of some happier | |||
state of existence for themselves in the future. As the main body of teachings in this path, there are four topics: impermanence, the shortcomings | |||
of the lower states of rebirth, [23b] the taking of refuge, and the effects | |||
of karma. | |||
The intermediate spiritual model is that of those who rid themselves of | |||
fixation on samsara in its entirety and are capable of engaging correctly in | |||
the three higher trainings for the sake of becoming liberated from it. From | |||
the perspective of approaches, this model comprises those of the śrāvaka | |||
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Identification of Teachings 61 | |||
and the pratyekabuddha. From the perspective of what one meditates on, | |||
there are the four truths, interdependent origination, the obvious and subtle | |||
aspects of the identity of the individual, and so forth. | |||
The superior spiritual model is that of those who perceive the flaws of | |||
both conditioned existence and mere personal salvation and are capable of | |||
accepting the challenge of bringing all beings to the level of buddhahood. | |||
From the perspective of view, this is either the Middle Way or the Mind | |||
Only school. From the perspective of spiritual approaches, this model can | |||
be divided into the two approaches of sutra and tantra. Beginning with the | |||
arousal of bodhicitta, which is the distinctive feature of this path, the teachings deal with the way in which one engages in the conduct of the heirs of | |||
the victorious ones—that is, the general and specific points of training—as | |||
well as the results to which this leads. | |||
Generally speaking, the designation “three spiritual models” appears in a | |||
few sources, such as the Concise Definitive Conclusion and the commentary on | |||
the Treasury of Abhidharma. The stages of practical implementation are condensed from explanations found in the two Ornaments and the Categories | |||
of the Levels.70 In fact, all the teachings that were spoken in so excellent a | |||
manner by the Victorious One are subsumed within this path of the three | |||
spiritual models. | |||
The variant themes of mind training, or lojong, which constitute advice | |||
for mentally exchanging oneself with others, are primarily found in the | |||
Indian sources by the Lord Atīśa’s three gurus and are the quintessence of | |||
the practical implementation found in such texts as Entering the Way of the | |||
Bodhisattva and the Compendium of Training. This training is the fundamental theme for meditation on the path of the superior spiritual model—the | |||
consummation of the three models of the graduated path—and constitutes a | |||
remarkable way to enhance the relative aspect of bodhicitta and the meditative absorptions of loving-kindness and compassion. | |||
C. Lamdre | |||
In the case of the Lamdre tradition, the powerful lord among yogins Virūpa | |||
pursued a spiritual practice of the completion stage from the three tantras | |||
of the Hevajra cycle71 and condensed this into the source text of pith instructions,72 which became renowned as the Precious Speech Concerning | |||
the Path with the Result, a lineage imbued with four oral transmissions and | |||
authentic qualities. This tradition involves four ways of instructing students | |||
through three means of validation and four oral lineages. | |||
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62 The Catalog | |||
Of these, if we discuss instruction exactly according to the source,73 which | |||
is the most extensive basic treatise, [24a] to quote the great lord Sakyapa: | |||
The three states of appearances lay the foundation for the path; | |||
the three continua bring understanding of all practical | |||
implementation without exception. | |||
In accord with this statement, the three states of appearances are teachings | |||
that are held in common with the approach of the transcendent perfections | |||
and lay the foundation of the path: | |||
• Impure appearance involves meditating on the shortcomings of samsara, on the hard-won state of opportunity and leisure, and on conviction concerning the cause-and-effect process of karma; this completes | |||
the path of the śrāvaka approach. | |||
• Experiential appearance involves, for the more ordinary kind of practitioner, the cultivation of loving-kindness, compassion, and bodhicitta; | |||
this completes the path of the ordinary Mahāyāna approach. For the | |||
more extraordinary kind of practitioner, this involves meditation on | |||
the path of the Vajrayāna approach, in which one understands that all | |||
the inconceivable states of meditative and visionary experience that | |||
arise are subsumed within fifteen topics, so that when these arise one | |||
recognizes them and allows their natural expression. | |||
• Pure appearance involves being aware of the qualities of buddhahood | |||
in the context of the fruition state—the uninterrupted continuum of | |||
adornment and so forth—and the arousal of inspiration that one will | |||
oneself attain these qualities, so that one’s ongoing experience becomes refined through their cultivation in meditation. | |||
In the extraordinary path of mantra, at the outset one receives empowerment as the causal circumstance and upholds the samaya commitments entailed in the ground situation.74 As for the actual path of the three continua: | |||
• The causal continuum of the basis of all experience involves one being | |||
directly introduced to the view of the indivisibility of samsara and nirvana as the primordial unity of lucidity and emptiness and cultivating | |||
that in meditation. | |||
• The continuum of skillful method as the path in fact involves four successive paths connected to the four levels of empowerment: | |||
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Identification of Teachings 63 | |||
u The path of the vase empowerment is that of the stage of development on the external and internal levels; having received empowerment in the context of the path, one meditates for four sessions in | |||
every twenty-four-hour period on the profound path that embodies | |||
the significance of that empowerment. | |||
u The path of the secret empowerment involves techniques using | |||
subtle energies and caṇḍalī. | |||
u The path of the empowerment of wisdom leading to timeless awareness involves the body of another as the “messenger.” | |||
u The path of the fourth empowerment is that of the “vajra waves”— | |||
that is, meditation on the threefold path of the stage of completion | |||
to usher in the anticipatory and actual states of timeless awareness. | |||
• Once one has meditated on these four paths, within the context of the | |||
mundane path, one experiences the four views (of the three essences | |||
and so forth). Within the context of the transcendent path, one reaches | |||
the four culmination states of attainment, and the resultant continuum | |||
of the fruition state of the five kāyas becomes fully evident. [24b] | |||
To summarize, one lays the foundation of the path with the three states | |||
of appearances; carries out the implementation of the main body of practice with the three continua; eliminates one’s false assumptions with fourfold authenticity and the four oral lineages; and delineates the levels of | |||
the path by means of the five factors of interdependent origination. When | |||
implementing the foregoing, by knowing the three situations in which the | |||
subtle elements gather, one becomes skilled in the seven pith instructions | |||
that are of benefit and in the methods for dispelling hindrances; and by | |||
pursuing the practice, one reaches the culmination of attainment. This is | |||
the process of instruction in the extensive treatment of the path. The intermediate treatment of the path involves five topics, while the condensed | |||
treatment of the path is subsumed within four categories. Given that any | |||
of the foregoing treatments are such that the fruition remains attainable | |||
within the context of the path, this tradition is renowned as Lamdre—the | |||
Path with the Result—because it reveals the significance of the inseparability of ground, path, and fruition. | |||
D. Marpa Kagyu | |||
As for the tradition of the Kagyupa, this refers to the veritable ocean of advice | |||
(primarily associated with the anuttarayoga class) that has been transmitted | |||
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64 The Catalog | |||
by the mahāsiddhās who founded the schools based on the oral lineage they | |||
upheld, which Lord Marpa the translator had received as the tradition of the | |||
venerable Nāropa and Maitrīpa. Although these instructions are so limitless | |||
as to defy description, we may summarize them according to the emphasis | |||
on the topics of meditation into two categories: the path of skillful method | |||
(the Six Dharmas of Nāropa) and the path of freedom (Mahāmudrā). Both | |||
of these, however, are subsumed within three major “vajra themes.” To cite | |||
from the Clear Summary of the Five Stages and the Later Primer: | |||
The stages of the way in which things truly abide, | |||
the path, and the arising of the fruition state. | |||
That is to say, there is | |||
• the ground (the way in which things truly abide); | |||
• the stages for traversing the spiritual path; and | |||
• the way in which the fruition state is made fully evident. | |||
The true way of abiding, furthermore, has two aspects: the way in which | |||
things actually abide as the ground of being and the way in which things | |||
actually abide as this pertains to mind. Each of these, too, has three levels | |||
(the more obvious, the subtle, and the extremely subtle), which are taken as | |||
the basis for the refinement process. | |||
The path involves two aspects: maturation and liberation. Of these, one | |||
begins with one’s ongoing experience being matured through the empowerment process to some degree (ideal, middling, or lesser) based on one’s capacity as the recipient. Then, the teachings that liberate one concern the two | |||
stages of development and completion. [25a] A beginner implements the | |||
practice of these two alternately, but with familiarization one implements | |||
them simultaneously. In the stage of completion, moreover, one implements | |||
the practices of either the path of skillful method or that of freedom, which | |||
are the means that effect the refinement in accordance with the basis for | |||
that refinement process. | |||
The fruition entails more ordinary attainments (such as the ten indications of successful practice, the eight qualities, the four aspects of enlightened activity, and so forth), as well as the most sublime attainment (being | |||
endowed with the seven attributes of integration, the eight qualities of powerful mastery, the four kāyas, and the five aspects of timeless awareness). | |||
Depending on one’s particular good fortune and diligence, these attainments | |||
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Identification of Teachings 65 | |||
may actually be gained in this lifetime or perhaps in the intermediate state | |||
after death. | |||
1. The Path of Skillful Method | |||
As for the Six Dharmas, which constitute the path of skillful method, these | |||
are practical techniques that rely on such methods as the arousal of bliss | |||
to make fully evident the timeless awareness of Mahāmudrā that derives | |||
from these methods, and constitute a swift and profound path for those | |||
who are endowed with sharp acumen and diligence. They come from the | |||
tradition of the glorious Nārotapa.75 The primary bases on which they rely | |||
are summaries of the key points of enlightened intent that are specific to | |||
five tantric cycles—Cakrasaṃvara and Hevajra, Mahāmāya, Catuḥpītha, | |||
and Guhyasamāja—and that permeate the Kālacakra cycle in general. These | |||
practices are thus renowned as the path of skillful method associated with | |||
the tantras. In this regard, we read in the True Measure of the Authentic Word | |||
of the Buddha: | |||
Caṇḍalī, karmamudrā, | |||
illusory body, dream, utter lucidity, | |||
the intermediate state, the transference of consciousness, and | |||
transferring one’s consciousness into another’s body.76 | |||
In this regard, caṇḍalī is renowned as the root of the path, karmamudrā | |||
as the enhancement technique on the path, the practice of illusory body as | |||
the axis of the path, dream practice as the authentic measure of meditative | |||
warmth on the path, the practice of utter lucidity as the very core of the | |||
path, the practice of the intermediate state as the decisive factor on the | |||
path, the transference of consciousness as one’s escort on the path, and | |||
the practice of transferring one’s mind into another’s body as the means to | |||
bridge interruptions on the path.77 Of these, the practices of caṇḍalī, illusory body, dream, and utter lucidity are known as the four basic practices, | |||
constituting the profound path that makes fully evident, within a single | |||
lifetime, the state of primordial unity that requires no more training. For | |||
those of lesser good fortune, for whom these practices will not make the | |||
fruition state evident in this lifetime, the instructions are given for the | |||
practices of the intermediate state and the transference of consciousness, | |||
making for a set of six practices. Karmamudrā and the practice of transferring one’s consciousness into another’s body are auxiliary practices to | |||
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66 The Catalog | |||
enhance one’s practice or bridge interruptions, so they are not counted | |||
separately in the grouping. | |||
The foregoing is the exegesis of Lord Gampopa and as such is universally espoused by those of the Dakpo Kagyu tradition. [25b] Lord Marpa | |||
subsumed these into what he termed the four corners of the teachings that | |||
bring awakening to buddhahood, while in the tradition of Ngok and his | |||
spiritual descendants, the essence of the Six Dharmas is condensed into the | |||
two processes of “blending” and “transference.” The venerable Mila sang | |||
of this as the direct introduction to the eight intermediate states; Tepupa | |||
explained this in terms of four pairs of eight practices; and Rechungpa spoke | |||
of it as the “three cycles of blending” or the “ninefold cycle of blending and | |||
transference,” and so forth. | |||
While there are numerous analyses and syntheses, the actual teachings | |||
are subsumed within the previous explanation. | |||
2. The Path of Freedom | |||
As for the path of freedom, or Mahāmudrā, according to the tradition of | |||
this precious lineage there is a sutra-based model, in which the instructions | |||
speak of the object as the utter lucidity that is free of elaboration, and the | |||
subjective perceiver as the absence of any conceptual process; with these | |||
instructions, one rests in equipoise. And there is a tantra-based model, that | |||
of Mahāmudrā specifically characterized as “gaining contact with the innate | |||
nature”—that is, the unity of bliss and emptiness—through timeless awareness awakened during the empowerment process and intense focus applied | |||
to the key points of the vajra body. Of these two models, the latter conforms | |||
to what was described previously, whereas the former derives primarily | |||
from the tradition of the master Maitrīpa. | |||
In essence, Mahāmudrā is nondual timeless awareness, profound and lucid and permeating all of samsara and nirvana, imbued with seven special | |||
attributes. As for the derivation of the term, if we analyze the Sanskrit term | |||
mahāmudrā, mudrā (“seal”) means that all phenomena of the three situations | |||
of samsara, nirvana, and the spiritual path are such that they do not fall | |||
outside of this awareness, while mahā (“supreme”) indicates that there is | |||
no other thing superior to it; this is a compound term that combines these | |||
meanings. | |||
If we analyze this, there are three aspects: Mahāmudrā of ground, of | |||
path, and of fruition: | |||
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Identification of Teachings 67 | |||
1. The ground is a “seal” because all phenomena of samsara and nirvana | |||
are such that they do not fall outside this, for freedom and confusion occur | |||
respectively due to the realization of or the failure to realize that very fact | |||
of the way in which things truly abide. It is “supreme” because other than | |||
that there is no other dharmakāya to be sought. | |||
2. The path is a “seal” because even while one is undertaking spiritual | |||
practice, having been introduced directly through the guru’s pith instructions, all consciousness and objects of consciousness are such that they do | |||
not fall outside this. It is “supreme” because other than that there is no other | |||
timeless awareness of buddhahood to be sought. | |||
3. The fruition is a “seal” because once the way in which the ground of | |||
being is present becomes fully evident with adventitious obscurations being | |||
refined away through the process of the path, the entire manifest display | |||
of the kāyas and timeless awareness is such that it does not fall outside the | |||
essence of this. [26a] It is “supreme” because it constitutes the consummate | |||
state of being. | |||
Regarding the innate nature, there are the two aspects of what is innate | |||
by nature and what is innate due to “melting bliss.” Of these, what is being | |||
referred to in the present context is not merely some speculative meditation | |||
on what is inferred after nothing is found at the conclusion of one’s investigation, but rather a path that is forged of the direct experience, free of | |||
concepts, of the unceasing unity of perceived appearances and mind, without the conceptual component of reifying that, so that one is brought into | |||
contact with that innate nature in its actuality. As Lord Gampopa stated: | |||
Mind, conceptual thought, and dharmakāya: | |||
these three are innate at the outset. | |||
Because through instruction one gains contact with these as one, | |||
wouldn’t you call this “gaining contact with the innate nature”? | |||
With respect to the practical implementation of such a path, as Tilopa | |||
said: | |||
Ah! This is self-knowing timeless awareness. | |||
Transcending any verbiage or terminology, it is not the province | |||
of mind. | |||
I, Tilo, have nothing whatsoever to show you. | |||
Understand it by pointing it out to yourself! | |||
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68 The Catalog | |||
That is to say, once one has recognized one’s own true way of abiding, | |||
the perspective of the ground of being, one meditates on this path using | |||
what are known as the six teachings of Tilopa: | |||
Do not reflect. Do not contemplate. Do not examine. | |||
Do not meditate. Do not think. Just rest, utterly relaxed. | |||
To implement these in one’s practice amounts to what is identical in its | |||
significance to the cycles of Maitrīpa’s teachings on the “absence of any | |||
conceptual process.” | |||
In addition to this, the lord Gampopa relied on the Second Armor of | |||
Mahāmudrā, authored by the Noble Lord,78 and the instructional methods | |||
from the Kadam tradition. The fourfold preliminary practices ensure that | |||
meditation develops where it has not yet developed. The threefold process | |||
of direct introduction ensures that where it has developed, it is used as the | |||
path. Due to the methods for enhancing the practice and developing positive | |||
qualities, the issue of whether one is of excellent or lesser acumen is of no | |||
consequence; if one’s ongoing experience is refined by one’s immersion in | |||
the instructions, even those of lesser acumen are edified to the highest degree, for these are unsurpassable instructions that give one skill in the means | |||
to bring about the state of natural freedom. | |||
Of the followers of this tradition, the glorious Pakmo Drupa, as well as | |||
Jikten Sumgön of the Drigung school and his descendants, emphasized instructions on the Five Principles of Mahāmudrā.79 The glorious Karmapas | |||
matured and liberated people with instructions on “four key points of the | |||
ongoing cycle of the true nature of reality” and “direct introduction to the | |||
three kāyas.” [26b] In the glorious Drukpa Kagyu school, the upper branch | |||
of the Drukpa employ the “eight major instructions,” while the lower branch | |||
uses the “fivefold capability.” In the basic Kagyu tradition, instruction is | |||
given using the “path of the six cycles.” | |||
As the foregoing cases illustrate, there are limitless individual traditions | |||
associated with the four primary and eight secondary schools and their derivative lineages, and in each of these cases many of those to be guided have | |||
been brought to states of attainment. Given its vast display of methods, this | |||
tradition is entirely worthy of one’s complete confidence. | |||
E. Shangpa Kagyu | |||
In the case of the Shangpa Kagyu, in general terms the learned and acInterior_DNZ_Catalog_12_03_13.indd 68 3/18/13 3:55 PM | |||
Identification of Teachings 69 | |||
complished master Khyungpo, who embodied five consummate attributes, | |||
received in its entirety the distilled essence of enlightened mind from some | |||
150 learned and accomplished masters of the holy country of India, so that | |||
it was impossible to ascertain any finite number of what were renowned | |||
to be a limitless and unequaled array of methods. However, if these are | |||
summarized into categories, what developed was a threefold tradition, a | |||
graduated path that included theoretical teachings, debate, and practice. | |||
The latter consisted of five parts: the cycle of Niguma’s teachings, the cycle | |||
of Sukhasiddhi’s teachings, the cycle of Vajrāsana’s teachings, the cycle of | |||
Maitrīpa’s teachings, and the cycle of Rāhula’s teachings. Of these cycles, | |||
the primary one is the cycle of teachings from the ḍākinī of timeless awareness Nigupta,80 which for adherents of the Shangpa Kagyu lineage consists | |||
in its most extensive version of the “fifteen special instructions,” in its condensed version of the “instructions on the three bodies,” and in its extremely | |||
condensed version simply of the “natural freedom of deathless mind.” | |||
While these and other classifications exist, the Five Golden Teachings of | |||
Shangpa constitute the widely known tradition of a one-to-one transmission | |||
bearing a vajra seal. These are: | |||
• the Six Dharmas of Niguma as the root; | |||
• Mahāmudrā as the trunk; | |||
• the three means of maintaining ongoing awareness as the branches; | |||
• the white and red forms of Khecarī as the flowers; and | |||
• “unerring immortality” as the fruit. | |||
These instructions were set down as mnemonic manuals for visualization | |||
from the Vajra Verses of Vajradhara and the ḍākinī of timeless awareness, so | |||
that even the topics for visualization and the supplication prayers are like | |||
refined gold, not in any way altered, changed, adulterated, or corrupted by | |||
the minds of ordinary individuals. | |||
1. Six Dharmas of Niguma | |||
The first of these is the set of Six Dharmas. As we read in the Vajra Verses: | |||
Having been matured through the four levels of empowerment, if | |||
those who are endowed with faith and diligence | |||
begin with impermanence, disenchantment, and an awareness of | |||
shortcomings as preliminaries | |||
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70 The Catalog | |||
and then exert themselves on this sublime path, [27a] | |||
they will awaken to buddhahood in six months, or a year, or | |||
within this lifetime. | |||
That is to say, for individuals who have been matured through the conferral of an empowerment either into the five tantric classes (as described | |||
in the major tantra Ocean of Gems) or into the mandala of the glorious | |||
Cakrasaṃvara, and through their receiving the transmission of the respective blessings, the first practice to be undertaken is that of the “purifying | |||
factor of the empty framework of A.” They then primarily carry out four | |||
practices: the path of skillful method (called “the natural blazing of bliss | |||
and warmth”), illusory body (“the natural freedom of attachment and aversion”), the dream state (“the natural purity of compounded confusion”), and | |||
utter lucidity (“the natural awakening of mental dullness”). Through these | |||
practices, the distortions of the confusion experienced in four life situations | |||
are dispelled. The two practices of the transference of consciousness (“awakening to buddhahood without meditation”) and the intermediate state (“the | |||
sambhogakāya of the victorious ones”) are relegated to the status of auxiliary practices in the stages of meditation for those of lesser diligence and | |||
acumen, so that complete freedom is gained in one of the three phases of | |||
the intermediate state, depending on the different levels of acumen (ideal, | |||
middling, or lesser). | |||
2. Mahāmudrā | |||
Concerning Mahāmudrā, the learned and accomplished Khyungpo so highly valued the vajra verses of instruction on the ultimate heart essence of | |||
being, a state in which any conceptual process is absent, that he placed a | |||
small scroll of these inside an amulet box of Nepalese origin, which he wore | |||
around his neck. These instructions thus became know as “Mahāmudrā of | |||
the amulet box”: | |||
• For the preliminaries, through the three states of utter relaxation81 one | |||
develops calm abiding and profound insight. | |||
• For the main body of practice, with the descent of the vajra state of | |||
timeless awareness, one is directly introduced through a stealthy approach and, by becoming free of four flaws in one’s natural state, one | |||
refines one’s experience of mind itself with great precision. | |||
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Identification of Teachings 71 | |||
• For the concluding phase, one maintains the context in which the | |||
three kāyas arise naturally. | |||
Through reliance on uncommon methods to enhance one’s practice and | |||
eliminate hindrances, the supreme seal of Mahāmudrā, which is the natural freedom of the four kāyas—the very core of what is presented in all | |||
the sutras and tantras, and the distilled essence of all pith instructions—becomes fully evident. | |||
3. Three Means of Maintaining Ongoing Awareness | |||
One maintains ongoing awareness of all phenomena (visible, audible, or | |||
imaginable) as being of the nature of the guru, chosen deity, and illusoriness, incorporating these into one’s spiritual path by applying this key point. | |||
Thus, in a matter of mere months or years, the supremely blissful unity of | |||
lucidity and emptiness becomes the natural arising of the three kāyas. | |||
4. White and Red Forms of Khecarī | |||
As for the forms of the transcendent and accomplished conqueror, the Vajra | |||
Queen, that bear the colors of the sun and moon, [27b] by one’s invoking them with the supplication prayers and the key points of visualization, | |||
caṇḍalī—the unity of bliss and emptiness—blazes in the four cakras due to | |||
the freedom from attachment that is associated with each of these places. | |||
With that as one’s working basis, one comes to experience Khecāra, the “enjoyment of space,” as the supreme state of primordial unity. | |||
5. Unerring Immortality | |||
By performing the thirty-two physical exercises that ensure immortality, one | |||
utilizes one’s body on the path to liberation. Given that one’s own mind is | |||
primordially unborn, its immortality is ensured as a supreme state of natural | |||
freedom. The physical body as the natural consequence of karma, being an | |||
assemblage of inanimate matter, is devoid of any basis for assigning birth | |||
or death. In actual fact, even the body occurs simply as a manifestation | |||
of mind, so if one gains the indwelling confidence of realizing mind to be | |||
deathless, the manifestation of the body is that of Mahāmudrā in the form of | |||
the deity, as determined within basic space, without the error that is due to | |||
perceptions based on confusion. | |||
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72 The Catalog | |||
It is said that one can gain the kāya of primordial unity in this lifetime by | |||
receiving just a few of these instructions, and that merely hearing them will | |||
allow one to awaken to buddhahood in the intermediate state after death, | |||
as the sambhogakāya of the victorious ones. As we read in the Vajra Verses: | |||
For those who implement this most sublime of paths, | |||
without reference to any other time, but now or in the | |||
intermediate state, | |||
the inseparable unity of bliss and emptiness will arise naturally as | |||
the three kāyas | |||
so that they go to the totally pure realm of Khecāra. | |||
The cycle of teachings from the ḍākinī of timeless awareness Sukhasiddhi | |||
would seem to include simply two teachings: a set of Six Dharmas as the profound path of skillful method and “Mahāmudrā, the pure state of timeless | |||
awareness.” The sādhana practice that combines four deities is the instruction that comes from the mahāsiddhā Rāhula, while the profound teaching | |||
from Maitrīpa is that of the “swift-acting lord protector of timeless awareness.” It is evident that these are entirely transmissions based on authentic | |||
meditative experience and blessings. | |||
F. Zhije and Chö | |||
In the case of the tradition of Zhije (Pacification), according to the systems | |||
of instruction that came to Tibet, the meaning of the term Zhije derives from | |||
the emphasis placed in this tradition on causing the student to turn away | |||
from unvirtuous pursuits and on refining away the afflictive emotions in the | |||
ongoing experience of original mind. This process is one that in the short | |||
term pacifies the inferior physical states, factors contributing to illness, and | |||
so forth that are due to the force of previous karma, and so ensures that the | |||
practitioner can deal with and bear these. And so the specific name Damchö | |||
Duk-ngal Zhije (Sacred Teachings on the Pacification of Suffering) was applied to this tradition. It was applied on the basis of such references as that | |||
in the “Mother”: | |||
the mantra that utterly pacifies all suffering.82 [28a] | |||
and that in the most majestic of tantras: | |||
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Identification of Teachings 73 | |||
It pacifies the pains of the three kinds of suffering. | |||
These are special instructions that combine into one the profound key points | |||
of all the sutras and tantras, for they are said to be “of the transcendent perfections in their essence, yet in accord with the mantra approach.” | |||
Generally speaking, the powerful lord among siddhās Dampa Sangye | |||
gained mastery over the meaning of the unborn sound of the Sanskrit vowels | |||
and consonants and, through inconceivable secret means,83 presented immeasurable avenues of teachings—through symbols, words, and meanings— | |||
to beings who were to be guided, according to their temperaments and levels of acumen, so that there was no single tradition to be systematized. He | |||
taught his students, however, in accord with his own life history, and they | |||
for the most part followed his example in three ways: (1) the working basis | |||
being that one was endowed with the three levels of ordination; (2) the path | |||
being the challenging one of ascetic practice; and (3) the result being conduct that benefited others. Dampa Sangye first formulated the Three Cycles | |||
of the Lamp of the Zhije Tradition, which summarized and presented the three | |||
higher trainings as these are implemented in a practical manner by those of | |||
lesser, middling, or ideal acumen. | |||
Three specific lines of transmission became renowned here in Tibet as the | |||
earlier, the middle, and the later line: | |||
• The first line of transmission was the “Kashmiri tradition,” which | |||
taught all the advice of fifty-four male and female siddhās, summarized into five key points as illustrated by five analogies. | |||
• The middle line of transmission included three traditions: those of Ma, | |||
So, and Kaṃ. | |||
u The Ma tradition involved a process of direct introduction through | |||
sixteen practical instructions that rely on the “lineage of ultimate | |||
meaning,” and a process of eliminating false assumptions through | |||
sixteen major points that rely on the “lineage of words.” | |||
u The So tradition involves a process of direct introduction to an | |||
ideal, middling, or lesser extent using three key points that are the | |||
means of resting the mind, and then a process of practical implementation using ten themes. | |||
u The Kaṃ tradition, although it began as a very extensive method | |||
of instruction, in later times seems to have continued simply as | |||
instruction on the meaning of the Heart Essence of the Transcendent | |||
Perfection of Wisdom. | |||
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74 The Catalog | |||
• The later line of transmission was the tradition of the bodhisattva | |||
Kunga. It consists of pith instructions concerning Prajñāpāramitā (the | |||
“transcendent perfection of wisdom”), which are nevertheless in accord with the secret mantra approach—a direct introduction to the | |||
ultimate heart essence of being (through the conferral of this fundamental insight in one’s ongoing experience) adorned with the skillful | |||
method of the supreme principle of interdependent origination in its | |||
many ramifications. [28b] These are pith instructions for the practical | |||
implementation of all the Buddha’s teachings at one time, on a single | |||
meditation seat. | |||
With respect to the cycle of instructions for the practical implementation | |||
of the Immaculate Drop, this is subsumed within the following steps: | |||
• One begins with the conferral of the four levels of empowerment | |||
through symbols (an extraordinary process unique to this tradition), | |||
which matures the student’s working basis for the teachings where | |||
this has not previously been matured. | |||
• One proceeds through the strict parameters of the white, red, and | |||
black instructions, which causes meditative experiences to develop | |||
where these have not developed previously. | |||
• One forges one’s path of the guru’s blessings, which causes realization | |||
to arise where it has not arisen previously. | |||
• The assemblage of words causes the meaning to penetrate one’s mind, | |||
which eliminates conceptual elaboration where this has not yet been | |||
eliminated. | |||
As for the actual process of instruction, according to the pith instructions | |||
for seven complete meditation sessions, there are three alternatives: | |||
1. For those of the highest acumen, the key point of beholding pure awareness in all its nakedness is the “white instruction,” causing them to awaken | |||
to buddhahood all at once through directly beholding the uncontrived way | |||
in which genuine mind truly abides, beyond dualistic consciousness. | |||
2. For those of middling acumen, the key point of devotion as the single | |||
decisive point is the “red instruction,” in which the four kāyas are attained | |||
in leaps and bounds due to the refinement of the bindu of the three avenues | |||
of body, speech, and mind in equal measure, which perfects the path of the | |||
four kāyas of the guru. | |||
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Identification of Teachings 75 | |||
3. For those of lesser acumen, the key point of advice that defines issues | |||
precisely is the “black instruction,” since one gains the five paths successively. | |||
Of these three, the last involves the following: | |||
• Subsuming the eight topics of instruction on the external level of the | |||
dialectical approach in a single basic format, by practicing the five | |||
paths during a single session, one is elevated through one’s mental | |||
training to the path of accumulation. | |||
• By perfecting the five paths of the mother tantras, in which the motile | |||
factor of subtle energy is aroused and channeled, during a single session, one is brought into the strict confines of ascetic practice on the | |||
path of linkage. | |||
• By meditating during a single complete session on the four mudrās, | |||
the instructions on the experience of bliss from the mother tantras, | |||
one is ushered into the path of seeing. | |||
• Due to one’s meditating during a single complete session on the four | |||
yogas (or four states of meditative absorption), the instructions on the | |||
ultimate heart essence of being, one’s practice is enhanced through the | |||
equal taste of the path of meditation. | |||
• By meditating during a single complete session on the Six Branches of | |||
Union, the instructions on the natural freedom of pure awareness, one | |||
attains the path of consummation, free of anything more to be done. | |||
This method is the special teaching of Dampa Sangye, which had never | |||
existed before in India or Tibet. On the external level, it tears out the heart | |||
of the Three Compilations; [29a] on the internal level, it severs the aorta | |||
of the four classes of tantra; on the secret level, it opens the eye of ultimate | |||
heart essence of being; and on the level of thatness, it loosens the seal of | |||
secrecy imposed by the ḍākinīs. Thus, it constitutes the strict path of practice for implementing the limitless range of the Buddha’s teachings during a | |||
single meditation session, and it is adorned with the skillful method of the | |||
supreme principle of interdependent origination in its many ramifications. | |||
As we read in the Graduated Path by Zhikpo Nyiseng: | |||
The salt of the lineages of attainment in general, the great | |||
graduated path, the strict path of accomplishment, | |||
the united pith instructions of the sutras and tantras in general, | |||
this is indeed found in no other case: Ah! | |||
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76 The Catalog | |||
As for the auxiliary tradition to this, that of Damchö Dukyi Chöyul | |||
(Sacred Teachings on the Māras as the Object of Severance), if the name is | |||
interpreted on the basis of supportive circumstances, this derives from the | |||
many classifications of conduct—such as secret conduct, the conduct of pure | |||
awareness, and so forth—as an enhancement of spiritual practice that are | |||
spoken of in the classes of anuttarayoga tantras, as well as what we read in | |||
the “Mother”: | |||
those who wish to engage in the conduct of the profound and | |||
transcendent perfection of wisdom should train in this way. | |||
Since this tradition constitutes the practical implementation of the meaning found in these sources, the related name “sphere of activity” was applied. | |||
If the name is interpreted from the perspective of antidotes to counterproductive circumstances, in the context of the cause-oriented approach of | |||
the transcendent perfections, the four truths are paired with respect to the | |||
choices one makes of engaging in what one accepts or turning away from | |||
what one rejects. Because this tradition involves integrating the truths of | |||
suffering and its all-pervasive origin into one’s spiritual path, it constitutes | |||
the practical implementation of the profound key points of meditation as a | |||
countermeasure and the “equal taste” of things, and this is implied in the | |||
name “Māras as the Object of Severance.” | |||
In this name, the meaning of the term severance (Tib. gcod) is as explained | |||
in the brahmin Āryadeva’s small source text: | |||
Because this cuts through to the very root of mind, | |||
cuts the root of the five poisons as afflictive mental states, | |||
serves as the cause of meditation as the consummation of view, | |||
and cuts off all naïve hope, fear, or resistance | |||
to conduct that is daunting, | |||
severance is used as the definitive term. | |||
As for the meaning of the term object (Tib. yul), because the afflictive | |||
states that are to be cut off develop through the mind focusing its attention | |||
on unsuitable objects, the advanced practitioner focuses intently on these | |||
objects, so that the habitual reactions are aroused, and then cuts them off in | |||
the immediacy of that very moment. | |||
Of four mainstream transmissions of the Indian teachings of this tradition | |||
that flourished in Tibet, the two lineages from Padampa Sangye were those | |||
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Identification of Teachings 77 | |||
of the “male line of Severance” and the “female line of Severance”; [29b] | |||
it is the latter that nowadays has spread everywhere. And this is primarily | |||
a lineage of the meditative experience of the accomplished master Machik | |||
herself, who gained freedom on the basis of the Buddha’s word. The source | |||
of the view is the Prajñāpāramitā, while the specific skillful methods are distinctively those of the mantra approach, and so this tradition is held to blend | |||
the realization of the sutra and mantra approaches. The overview of the path | |||
of this tradition is stated in the sutra titled the Compendium: | |||
Due to four causal factors, the bodhisattvas are endowed with | |||
powerful skill. | |||
It is difficult for the four māras to challenge them, for these | |||
cannot perturb them. | |||
They abide in emptiness, yet do not in any way forsake ordinary | |||
beings. | |||
They act according to whatever is taught and are imbued with the | |||
blessings of sugatas. | |||
That is to say, this is the practical implementation of some four themes | |||
found in these teachings: (1) the view of abiding in emptiness; (2) the compassion of not forsaking beings in any way; (3) the discipline of bodhisattvas, | |||
acting according to whatever the Buddha taught; and (4) the blessings conferred by sugatas. | |||
1. As for the view of abiding in emptiness, initially one eliminates the | |||
belief that the mind-body aggregates that are included in one’s ongoing | |||
experience constitute a self, and then abides continually in the meaningful | |||
experience of a lack of any identity, without one’s mind focusing on any | |||
notion of subtle traits being associated with anything associated with other | |||
beings in one’s objective perception. | |||
2. With respect to not forsaking beings in any way, one embraces the path | |||
to enlightenment and with a sense of great compassion turns away from | |||
conduct that harms beings, feeling a special love for those with material | |||
form (such as the afflicted, the sick, and so forth), while also not indulging | |||
in maliciously seeking to harm those without material form (such as gods | |||
and demons). | |||
3. To act according to whatever is taught means to eliminate frivolous | |||
behavior and arouse bodhicitta—the motivation toward enlightenment—so | |||
that one does not act in ways that contradict the pledges associated with | |||
that. | |||
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78 The Catalog | |||
4. To be blessed by sugatas means that, having taken refuge, one prays | |||
with fervent devotion to one’s primary gurus and those of the lineage. | |||
With the foregoing as a basis, at the outset of one’s practical implementation of these instructions, one receives the empowerments that are unique | |||
to this tradition, which render one a suitable aspirant. [30a] As for the main | |||
process of instruction, for all branches of this tradition—the sutra method, the mantra method, the methods blending the realizations of sutra and | |||
mantra, and so forth—the general format is to begin with the preliminary | |||
exercise unique to this tradition, that of reinforcing positive factors on the | |||
physical level and driving home the vital point of blessings invoked through | |||
devoted supplication. | |||
Then, for the main body of practice, through pursuing pure awareness | |||
and pure awareness alone, one seeks out the hidden flaw of ordinary mind. | |||
Having become involved in a methodical approach, one is shown the means | |||
of resting the mind. Through the process of “opening the doorway to space,” | |||
the meaning of the “mother” is directly introduced. In formal meditative | |||
equipoise, one maintains the experience of one’s own true nature—indescribable, inconceivable, and inexpressible—attaining dharmakāya in a single session. In postmeditation awareness, according to the Great Bundle of | |||
Precepts: | |||
The entanglements of material objects have been cut off; | |||
the entanglements of nonmaterial mind have been cut off; | |||
the entanglements of fixations due to excess enthusiasm have | |||
been cut off. | |||
The māras are divided into four groups; | |||
these are, however, subsumed in the māra of complacency. | |||
As this passage states, with the four māras having been cut off through | |||
one’s being freed from the dualistic frameworks of hope and fear, of acceptance and rejection, whatever has proved difficult to cut off has nevertheless | |||
been cut off by one’s crushing it without hesitation. Applying oneself to a | |||
structured practice of sessions in frightening environments, one frequents | |||
those environments armed with the instructions, so that when any and all | |||
of one’s reactions are provoked, one blends basic space and pure awareness | |||
and uses the visualizations for casting out one’s body as food—the white | |||
feast, the red feast, the variegated feast, and so forth—alternating peaceful | |||
methods with wrathful ones. With this, one experiences concepts of good | |||
versus bad as having an equal taste, so that one puts an end to gods and | |||
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Identification of Teachings 79 | |||
demons outwardly and the belief in a self inwardly in light of the absence | |||
of any such identity. In the shorter term, one completes the process of annihilating these, while in the final analysis one gains the three aspects of | |||
indwelling confidence, which in itself constitutes a perfecting of the paths | |||
and levels as a natural consequence. | |||
G. Jordruk | |||
As for the Vajrayoga, the hidden meanings that are implied with vajra | |||
words in the condensed versions of such anuttarayoga tantras as those of | |||
Cakrasaṃvara and Hevajra are presented clearly in that of the glorious | |||
Kālacakra. In all the extensive source tantras, such as the Sublime Original | |||
Buddha, the profound meaning that they present directly with a single intent | |||
is that of the sublime yoga of Mahāmudrā, known as the Six Branches of | |||
Union. This is the unsurpassable point to which one can go as the consummation of the entire stage of completion. [30b] As for the way in which one | |||
becomes involved in this path, in the Stainless Light the Transcendent and | |||
Accomplished Conqueror speaks of threefold confidence with respect to this | |||
mantra approach: | |||
Initially, at a certain point one has confidence in the tantra, | |||
then confidence in the guru, and then confidence in oneself. It is | |||
through these three that the path to completely perfect buddhahood is thoroughly finished. | |||
As this passage states, it is because one is endowed with this threefold confidence that this becomes the totally pure path that brings one closer to the | |||
most sublime state of accomplishment. | |||
In this regard, what are to be accomplished are the vajras of the three | |||
secrets and of the timeless awareness of tathāgatas, those gone to suchness. | |||
The Six Branches of Union, which ensure this accomplishment, are listed in | |||
the source tantra of the Kālacakra: | |||
Withdrawal, meditative stability, | |||
channeling subtle energy, and furthermore retention of it, | |||
recollection, and meditative absorption: | |||
these are held to be the Six Branches of Union. | |||
These are similar to what is also described in the Subsequent Tantra of the | |||
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80 The Catalog | |||
Gathering of Secrets and the Vast Range of Ḍākas. With respect to the way in | |||
which the practices are accomplished, they are accomplished it is through | |||
the four phases of approach and accomplishment. | |||
That is to say, if we consider the combining of the preliminaries and the | |||
main body of practice (as these are specific to the completion stage) as constituting the completion of a single set of the four phases of approach and | |||
accomplishment, the following proves to be the case: | |||
1. Since the preliminary stage of fourfold disregard lays the foundation | |||
for the deity’s form, it constitutes the phase of approach | |||
2. In the main body of practice, the branches of withdrawal, meditative | |||
stability, channeling subtle energy, and retention constitute the phase of | |||
intimate approach. | |||
3. Recollection of desire through the four mudrās constitutes the branch | |||
of accomplishment of the bliss of supreme unchanging desire. | |||
4. Meditative absorption constitutes the branch of supreme accomplishment, since it ensures that the kāya of timeless awareness is actually accomplished. | |||
If we consider the actual way in which this accomplishment is gained: | |||
• The two branches of withdrawal and meditative stability are the yoga | |||
of the essence of the vajra principle of enlightened form; they refine | |||
the central subtle channel and bring accomplishment of vajra form in | |||
all its aspects. | |||
• The channeling of subtle energy and retention are the yoga of the vajra principle of enlightened speech; channeling energy brings the subtle energies of the lateral rasanā and lalanā channels into the central | |||
channel, while retention causes these to become stabilized, bringing | |||
accomplishment of vajra speech in all its aspects. [31a] | |||
• Recollection is the yoga of the vajra principle of enlightened mind; | |||
due to one’s reliance on the four mudrās, the bodhicitta that has been | |||
melted is maintained free of dissipation, bringing accomplishment of | |||
vajra mind in all its aspects. | |||
• Meditative absorption is the yoga of the vajra principle of timeless | |||
awareness; that selfsame bliss is integrated inseparably with rūpakāya, | |||
bringing accomplishment of vajra timeless awareness—the primordial | |||
unity of bliss and emptiness—in all its aspects. | |||
Alternatively, it is also said that the two branches of withdrawal and | |||
meditative stability are the phase of the accomplishment of total recall; the | |||
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Identification of Teachings 81 | |||
two of the channeling of subtle energy and retention are the phase of the accomplishment of subtle energy; recollection is the phase of the accomplishment of bliss; and meditative absorption is the phase of the accomplishment | |||
of suchness. | |||
With respect to these branches, when the Oral Transmission of Kālacakrapāda says: | |||
one should understand that each and every one has six . . . | |||
the former masters of this lineage have interpreted the meaning implied in | |||
explaining each branch through a set of six topics: (1) the meaning of the | |||
term, (2) the appropriate time for that meditation, (3) the branch as a method of meditation, (4) the authentic indications of one’s having meditated, | |||
(5) an analysis of what is purified and what purifies, and (6) the result that | |||
is gained through meditation. | |||
These branches can also be subsumed within threefold virtue. Vajragarbha speaks of the two branches of withdrawal and meditative stability | |||
as the path that is virtuous at the outset; the two of channeling subtle | |||
energy and retention as the path that is virtuous in the interim; and the | |||
two of recollection and meditative absorption as that path that is virtuous | |||
in the final outcome. In general, the teachings of our Teacher in their entirety are virtuous at the outset, in the interim, and in the final outcome. | |||
From the point of view of this consummate stage of definitive meaning, | |||
however, meditation based on conceptual thinking, or the bliss of karmamudrā practice being considered to be the ultimate state, or meditation on emptiness as the nonconceptual state reached at the conclusion of | |||
mental investigation are neither exceptionally virtuous (since they can be | |||
characterized as causes of samsara), nor do they constitute, respectively, | |||
the mandala of ultimate reality or supreme bliss or true emptiness. In this | |||
path, there is virtue at the outset, since initially it brings accomplishment | |||
of empty forms as the mandala of ultimate reality; there is virtue in the | |||
interim, since later on it brings about the cessation of the subtle energy of | |||
karma, which is the cause of discursive conceptual thinking; and there is | |||
virtue in the final outcome, since it brings about accomplishment of the | |||
unchanging ultimate state of bindu. [31b] And there is virtue in all three | |||
stages of the outset, the interim, and the final outcome, since this path | |||
entails the perspective of authentic timeless awareness, a nonconceptual | |||
state that precludes mental investigation; for the meaning of virtue here is | |||
identified as bliss and its attendant causes. | |||
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82 The Catalog | |||
Thus what is virtuous at the outset brings accomplishment of the meditative absorption of extraordinary calm abiding and profound insight. The | |||
initial stage of what is virtuous in the interim blends subtle energy and mind | |||
in its earlier stages, and the later stage opens the gates of the cakras. What is | |||
virtuous in the final outcome ensures the accomplishment of the changeless | |||
kāya of timeless awareness. | |||
Through the use of these six branches as yogic practice, at first one is | |||
imbued with a partial glimpse of vajra timeless awareness; then step by step | |||
one gains the complete blessing of the “vajra flow,” so that visionary experiences and significant perceptual indications arise. One’s mind abides as a | |||
matter of course in a nonconceptual state, while there occur physical sensations of shaking and trembling and verbal experiences of uttering various | |||
sounds. When one allows the natural expression of these, the blockages of | |||
the three avenues of body, speech, and mind are gradually released. Finally, | |||
the three factors of masculine energy, feminine energy, and subtle motile | |||
energy are purified within the six cakras, so that the kāya of timeless awareness of the victorious ones of the six families is accomplished. | |||
H. Dorje Sumgyi Nyendrup | |||
Concerning the tradition of Dorje Sumgyi Nyendrup (Stages of Approach | |||
and Accomplishment of the Three Vajras), we may cite the Gathering of | |||
Secrets: | |||
Consider your mind as like your body, your body as like your | |||
mind, your mind as like something uttered in words. | |||
The instructions of this tradition are unique, for in the context of the | |||
ground of being, a connection is determined—that the three vajras cannot | |||
be divided from one another—and in the context of the spiritual path, one | |||
meditates on the yoga of the indivisible vajra state so that, in the context of | |||
the fruition state, the three vajra secrets are made fully evident. According | |||
to the Vajra Verses: | |||
Through the refinement of the subtle channels, the body is | |||
purified of distortions; | |||
through the refinement of the subtle energies, the speech is | |||
purified of distortions; | |||
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Identification of Teachings 83 | |||
through the attainment of the state without dissipation, the | |||
habitual tendencies of ordinary mind are overcome. | |||
The blockages of the cakras are eradicated though the progression | |||
of the four degrees of joy. | |||
One wakes from the sleep of nonrecognition through coming back | |||
out of unconsciousness. | |||
The mind that is free of desire and in which faintheartedness and | |||
aversion are exhausted | |||
gains freedom in supreme bliss through the purification of desire. | |||
The meaning of the lines cited is as follows: | |||
1. In the branch of approach, which purifies the body and the subtle | |||
channels, the causal factor of the yoga that utilizes the key points of the | |||
body is withdrawal, and its result is meditative stability. [32a] One comes | |||
to a definitive conclusion through the Three Compilations. | |||
2. In the branch of accomplishment of the vajra principle of enlightened | |||
speech, which purifies the speech and the subtle energies, with the vajra | |||
mantra repetition as the preliminary step, the causal factor is the channeling | |||
of subtle energy, and its result is retention. One comes to a definitive conclusion through four factors: these two branches, their effects, and the result | |||
that they accomplish. | |||
3. In the branch of supreme accomplishment of the vajra principle of | |||
enlightened mind, which purifies the mind and bindu, the branch of recollection presents completion of the mundane phase of the spiritual path | |||
in any of three ways: ideally by reliance on caṇḍalī, in middling cases on | |||
one’s own body, and in lesser cases on the body of another. The branch | |||
of meditative absorption, which presents completion of the transcendent | |||
phase of the path, entails the mind abiding one-pointedly in the bliss of | |||
pure self-knowing awareness—the nonduality of both aspects of supreme | |||
bliss, that which is conceptually structured and that which is unstructured. | |||
On the external level, then, one secures all bindu of the refined essence that | |||
is subject to loss. By thus implementing the yoga of the three vajras in the | |||
correct manner, one gains the fruition of the three kāyas—the state purified | |||
of the three levels of obscuration with their three internal subdivisions—in | |||
this one lifetime, in this one body. | |||
Thus, the traditions of the paths of these lineages of accomplishment, | |||
which can be summarized as the foregoing eight lines of transmission, were | |||
the foremost traditions in the land of Tibet and have been so considered | |||
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84 The Catalog | |||
from the point of view that they all constitute complete paths. There are, | |||
however, a great many minor traditions, such that a classification of their | |||
historical origins and instructions would be too much to document. | |||
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As for the enumeration of the teachings that are contained in the collection, | |||
these constitute the heart essence of the primary sources of the eight great | |||
mainstream lineages of accomplishment—the most profound vital essence | |||
of the teachings that mature and liberate, together with the cycles of minor teachings and the transmissions that support these—gathered together | |||
in a single collection, the volumes of which comprise ten major sections, | |||
equal in number to the directions. These sections are those of: (1) the Early | |||
Translation school of the Nyingma, (2) the Kadam, (3) the Lamdre, (4) the | |||
Dakpo Kagyu, (5) the Shangpa Kagyu, (6) the Zhije and Chöyul traditions, | |||
(7) the Jorwa Yenlak Drukpa, (8) the Dorje Sumgyi Nyendrup, (9) the cycles | |||
of minor teachings, and (10) the 108 Instructions of Jetsun Kunga Drolchok | |||
(which are supports for all the foregoing). [32b] | |||
A. Nyingma | |||
The profound Dharma that came to Tibet during the early spread of the | |||
teachings84 comprises that of the three yogas. | |||
1. Mahāyoga | |||
Of these, in the cycle of the mahāyoga teachings are found the following: | |||
• Concise Path by Buddhaguhya;85 | |||
• Garland of Views86 by the precious master;87 | |||
• Rays of Sunlight, a commentary on the foregoing;88 | |||
• ‘Mamos’ Sphere of Activity; | |||
89 and | |||
• the essential manual of instruction on the Heart Essence of Magical | |||
Illusion, by the omniscient Drime Özer.90 | |||
IV | |||
Enumeration of | |||
Teachings | |||
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86 The Catalog | |||
2. Anuyoga | |||
The cycle of the anuyoga teachings contains the following: | |||
• Four Stages of Yogic Practice by Dewa Saldze;91 | |||
• instruction on innate meditation extracted from the Discourse on the | |||
Gathering; | |||
92 and | |||
• Illuminating the Profound Path, a manual of instruction for Stirring the | |||
Pit, | |||
93 both by Lochen Dharmaśrī. | |||
3. Atiyoga | |||
In the atiyoga teachings, there are three categories: of mind, expanse, and | |||
direct transmission. | |||
a. Category of Mind | |||
First, the outer cycle of the Category of Mind (Tib. sems sde) contains the | |||
following: | |||
• the thirty-seventh chapter from the tantra the All-Creating Monarch, | |||
including interlinear notes;94 | |||
• vajra songs of the eighteen texts of the Category of Mind;95 | |||
• Meditation on Awakened Mind: Smelting Gold from Ore, a treatise on the | |||
heart essence by Mañjuśrīmitra;96 | |||
• ritual of empowerment into the dynamic energy of pure awareness, | |||
the means for direct introduction to the enlightened intent of the eighteen “mother and child” texts of the Category of Mind, by the Katok | |||
master Moktön Dorje Palzang;97 | |||
• Precious Ship, the essential manual of instruction for the All-Creating | |||
Monarch, by the noble Longchen Rapjam;98 | |||
• manual of instruction according to the Nyang tradition, by Sokdokpa | |||
Lodrö Gyaltsen;99 | |||
• supplication prayer to the lineage by the same author, with supplementary verses by Minling Terchen;100 | |||
• manual of instruction according to the eastern Tibetan tradition, by | |||
the Katok master Namkha Dorje;101 and | |||
• manual of instruction according to the Aro tradition, by Zhamar Kachö | |||
Wangpo.102 | |||
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Enumeration of Teachings 87 | |||
b. Category of Expanse | |||
Second, the inner cycle of the Category of Expanse (Tib. klong sde) contains | |||
the following: | |||
• the fourth chapter from the tantra the Supremely Vast Range of the | |||
Great Expanse, including interlinear notes;103 | |||
• source for the Vajra Bridge, with associated pith instructions and personal advice, taught by Bairotsana;104 | |||
• summary of the Condensed Bridge in a single meditation session;105 | |||
• Garland of Meditative Experience from the Precious Lineage of Oral Teachings; | |||
106 and | |||
• Garland of Precious Advice, a song sung to illustrate the benefits and | |||
advantages of bodhicitta through six analogies.107 [33a] | |||
• an extensive arrangement of the methods for meditation, a practical | |||
application of the guru’s blessing;108 and | |||
• Opening the Eyes of the Fortunate, the practical application of the instructions on meditation, known as “the distilled essence of Ola Jose | |||
poured into the vessel that was Gyagom,” a manual concerning the | |||
stick used as a support in meditation, by Chenga Chökyi Drakpa.109 | |||
c. Category of Direct Transmission | |||
Third, the secret cycle of the Category of Direct Transmission (Tib. man ngag | |||
sde) contains the following: | |||
• Legacies of the Buddhas: The Quintessential Keystone of the Category of | |||
Direct Transmission in the Great Perfection Approach of Utter Lucidity, | |||
110 | |||
comprising: | |||
u the first legacy, Joyous; | |||
111 | |||
u the second legacy, Display of Secrecy; | |||
112 | |||
u the third legacy, Fallen on Vulture Peak; | |||
113 | |||
u Ornament of the Visions of Utter Lucidity, | |||
114 a commentary on the | |||
preceding; | |||
u Three Statements That Hit on the Vital Points, | |||
115 by Garap Dorje; | |||
u Six Meditative Experiences, | |||
116 by Mañjuśrīmitra; | |||
u Seven Nails, | |||
117 by Śrīsiṃha; and | |||
u Four Means of Resting, | |||
118 by Jñānasutra. | |||
• Web of Purity, the elaborate empowerment ritual from the Innermost | |||
Drop of the Guru cycle;119 | |||
• tables of names for the elaborate empowerment;120 | |||
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• Massing Clouds of Twofold Spiritual Development, a ritual for offering a | |||
mandala;121 | |||
• Web of Gems, the unelaborate empowerment ritual;122 | |||
• Manual of Key Points: The Meaning of the Symbolism of the Vase; | |||
123 | |||
• Massed Clouds of Blessings: Bringing Down the Aspect of Timeless Awareness; | |||
124 | |||
• Web of Lotuses, the extremely unelaborate empowerment ritual;125 | |||
• Mandala Offering Adorned with the Four Continents; | |||
126 | |||
• Web of Light, the utterly unelaborate empowerment ritual;127 | |||
• mandala offering in five groups of five;128 | |||
• Wish-Fulfilling Ocean, the stages for offering a ritual feast;129 | |||
• Oral Transmission of Vimala: Manual of Instruction That Unites in a Single | |||
Mainstream the “Mother and Child” Cycles of the Heart Drop Teachings; | |||
130 | |||
• empowerment for the secret cycle of the Great Perfection teachings;131 | |||
• commentary on the preceding, including the empowerment ritual, by | |||
Longchen Rapjam;132 and | |||
• Precious Golden Garland, a manual of instruction for the Innermost Drop | |||
of the Ḍākinī according to the tradition of Padma.133 | |||
As an auxiliary component, there are texts that I included out of consideration for the continuity of the instruction lineages: | |||
• essential instructions on the three aspects of virtue, the three topics of | |||
the Great Perfection cycle Resting at Ease in Mind Itself; | |||
134 | |||
• from the miscellaneous works of Longchenpa, the cycles renowned as | |||
the “Three Cycles of Natural Freedom,” which are: Great Perfection: | |||
Natural Freedom in Mind Itself; | |||
135 | |||
• Great Perfection: Natural Freedom in the True Nature of Reality; | |||
136 and | |||
• Great Perfection: Natural Freedom in Equalness; | |||
137 [33b] | |||
• Ornament of the Manifest Display of Samantabhadra, a ritual honoring | |||
the gurus of the lineage of the Heart Drop teachings;138 and | |||
• the authorization ritual139 for the seven classes of Ekajāṭi, guardian of | |||
these teachings, extracted from the Vase Yielding All Wishes collection.140 | |||
B. Kadam | |||
The precious Kadampa tradition that derived in turn from the teaching tradition of the Noble Lord, the glorious Atīśa, has three branches: primary | |||
sources, advice, and pith instructions. | |||
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Enumeration of Teachings 89 | |||
1. Primary Sources | |||
• The main text, Lamp on the Path to Enlightenment, authored by the | |||
Noble Lord;141 | |||
• a commentary on the foregoing, Utterly Clear Illumination of the Path | |||
to Enlightenment; | |||
142 | |||
• the graduated path according to the tradition of Gampo, authored by | |||
Tokden Kachö Wangpo;143 | |||
• Quintessence of Nectar, a manual of instruction on the graduated paths | |||
of the three spiritual models, authored by Jetsun Tāranātha;144 | |||
• Verses on the Concise Meaning of the Graduated Path, authored by the | |||
Precious Lord Lozang Drakpai Pal;145 | |||
• a supplication to the direct lineage of blessings, authored by the Precious Lord;146 | |||
• Refined Gold, instruction on the graduated path authored by Gyalwa | |||
Sönam Gyatso;147 | |||
• Blissful Path That Leads to Omniscience, a definitive instruction on the | |||
graduated path authored by Paṇchen Lozang Chökyi Gyaltsen;148 | |||
• Practical Means of Implementing the Graduated Path, authored by my | |||
lord guru;149 | |||
• an extension of the foregoing, Main Pathway to Enlightenment, a ritual | |||
for the arousal of bodhicitta according to the Middle Way tradition of | |||
the Mahāyāna approach;150 and | |||
• Noble Path of the Bodhisattva, a ritual for the arousal of bodhicitta | |||
according to the tradition of extensive conduct in the Mahāyāna approach, authored by my lord guru Jamyang Khyentse.151 | |||
2. Advice | |||
• The source verses for the Seven Points of Mental Training by Ja Chekhawa Yeshe Dorje, together with interlinear notes; | |||
• the complete catalog as clearly set forth in the collection known as | |||
the One Hundred Teachings on Mental Training, in which are brought | |||
together the crucial texts of Indian and Tibetan origin on mental training in the Mahāyāna approach, as compiled by the teacher Sempa | |||
Chenpo Zhönu Gyaltsen (also known as Könchok Bang) and his student Muchen Könchok Gyaltsen;152 [34a] | |||
• a manual of instruction on mental training authored by Gyalse | |||
Tokme;153 | |||
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90 The Catalog | |||
• Seeds of Benefit and Happiness: Concise Summary of the Practical Implementation of the Seven Points of Mental Training, authored by my guru | |||
Jamyang;154 | |||
• Easy for Lesser Minds to Apply, a manual of instruction on the seven | |||
points of mental training arranged in a way that is easy to implement | |||
practically;155 | |||
• the lineage supplication for the preceding text;156 and | |||
• an aspiration prayer, Seeds of Lasting Happiness. | |||
157 | |||
3. Pith Instructions | |||
• A Bodhisattva’s Garlands of Gems, source verses for the precious volumes of secret teachings; | |||
• the empowerment ritual for the “Sixteen Spheres”;158 | |||
• Concise Summary of the Practical Implementation of Meditation and Mantra Repetition; | |||
159 and | |||
• Sublime Gift of Twofold Attainments, a manual of instruction authored | |||
by my precious lord guru.160 | |||
4. Auxiliary Texts | |||
• The manual for the authorization rituals of the FourDeities of the | |||
Kadampa, extracted from the Sources of Riches collection of the Jonang | |||
tradition and arranged as rituals to be recited aloud;161 | |||
• Uniting the Quintessence of Sutra and Tantra: Manual of Instruction for | |||
the Four Deities of the Kadampa; | |||
162 | |||
• the source verses for Three Principles of the Spiritual Path, the basis for | |||
the title “New Kadampa,”163 authored by the Precious Lord, Lozang | |||
Drakpa;164 and | |||
• Direct Access to Liberation for the Fortunate, an explanation of the preceding that is concise and easy to understand.165 | |||
5. Associated Topics | |||
• Main Path of Victorious Ones, Mahāmudrā teachings of the Geden | |||
school166 by Paṇchen Lozang Chökyi Gyaltsen, together with his elucidation of the work;167 | |||
• Heart Essence of Nectar, instructions in the view of the Middle Way by | |||
Mangtö Ludrup Gyatso;168 | |||
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Enumeration of Teachings 91 | |||
• Immaculate Light Rays of the Vajra Moon: Instructions in the View of the | |||
Middle Way of Qualified Emptiness; | |||
169 | |||
• Ocean of Auspicious Renown: A Ritual Honoring the Gurus of the Graduated Path to Enlightenment; | |||
170 and | |||
• newly arranged versions of the authorization ritual for Kartarīdhara, | |||
the guardian deity of these teachings.171 | |||
C. Lamdre | |||
The foremost instructions of those masters of the teachings of the secret | |||
mantra approach, the glorious Sakyapa, are that of the Lamdre (the Path | |||
with the Result), together with the “cycles concerning the path.” These instructions consist of three categories. | |||
1. Primary Sources | |||
In the first category are the primary sources for the Lamdre teachings, which | |||
include the following texts: | |||
• Vajra Lines; | |||
172 | |||
• annotated summaries of these lines;173 | |||
• the primary source concerning the inseparability of samsara and nirvana, composed by Jetsun Drakpa Gyaltsen;174 [34b] | |||
• Instruction Manual for Jochak, which provides guidance precisely according to the primary source;175 | |||
• an annotated commentary in verse summarizing the meaning of more | |||
detailed commentaries;176 | |||
• another text in verse;177 | |||
• a summarizing commentary in verse by Ngorchen Kunga Zangpo;178 | |||
and | |||
• Explication for Nyak, an annotated commentary on the source the Vajra Lines. | |||
179 | |||
2. Empowerments | |||
The second category is that of the empowerment that matures—the causal empowerment in the “pith instruction” tradition of Hevajra—which includes the following texts: | |||
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92 The Catalog | |||
• the sādhana,180 mandala ritual,181 and the torma ritual,182 all by | |||
Ngorchen Könchok Lhundrup; and | |||
• the practical instructions for conferring the empowerment, arranged | |||
for recitation by Ngorpa Pönlop Jamyang Loter Wangpo.183 | |||
3. Instructions | |||
The third category is that of the instructions that liberate. The texts included | |||
are: | |||
• the supplication to the lineage of Lamdre;184 | |||
• Clarifying All the Hidden Meanings, an instruction manual by the glorious Lama Dampa Sönam Gyaltsen that exactly elucidates the path of | |||
the extensive lineage;185 | |||
• Path Concealed and Explained, of the direct lineage186 and | |||
• the instruction manual for the extremely direct lineage entitled Clarification of the Meaning through Symbols, both by Dakchen Dorjechang | |||
Lodrö Gyaltsen (this latter text is also known as the Six Branches of | |||
Union187 according to the Hevajra tradition);188 | |||
• notes by Taklung Tangpa Rinpoche on the instructions according to | |||
Pakmo Drupa’s tradition of Lamdre;189 | |||
• instructions on the three aspects of purity as the enlightened intent of | |||
the explanatory tantra Vajra Pavilion, by Chögyal Pakpa, also known | |||
as the commentarial tradition of Lamdre without the source text);190 | |||
• the supplication to the lineages of the “eight later cycles of the path” | |||
by Ngorchen,191 with supplementary verses;192 | |||
• Ensuring the Innate State, by Ḍombi Heruka;193 | |||
• the Indian source of instructions concerning the glorious Hevajra | |||
called “like the tip of a candle flame,” by the master Padmavajra, and | |||
the instructions on the nine profound modes of the stage of development and those of the stage of completion “like the tip of a candle | |||
flame” by Jetsun Drakpa Gyaltsen);194 | |||
• instructions composed by Jetsun Drakpa Gyaltsen for Complete Path of | |||
Caṇḍalī, by Kṛṣṇācārya;195 | |||
• the history of the pith instructions of master Ucitāmara for “straightening the crooked” subtle channels, subtle energies, and bindu, including further instructions, by Jetsun Drakpa Gyaltsen;196 [35a] | |||
• an elucidation by Jetsun Drakpa Gyaltsen of Teaching Received in Front | |||
of the Stupa (authored by the glorious protector, the exalted NāgārjuInterior_DNZ_Catalog_12_03_13.indd 92 3/18/13 3:55 PM | |||
Enumeration of Teachings 93 | |||
na, and also known as Pith Instructions for Coming to a Decision about | |||
Mind);197 | |||
• pith instructions by Jetsun Drakpa Gyaltsen on Mahāmudrā without | |||
Letters,composed by the master Vāgīśvarakīrti;198 | |||
• the Indian source on the stages of the pith instructions of Inconceivable, | |||
by the master Kuddāla (this includes the history of these instructions, | |||
an annotated summary, and an elucidation of the instructions, all by | |||
Jetsun Drakpa Gyaltsen, and instructions concerning the five ways of | |||
quashing misfortune);199 | |||
• instructions concerning the path of the mudrā consort, composed by | |||
the master Indrabhūti, together with an elucidation of the source text | |||
by Jetsun Drakpa Gyaltsen;200 | |||
• eight instruction manuals that elucidate the foregoing source texts;201 | |||
and | |||
• the instructions known as the spiritual connections with the six gatekeepers, which are the pith instructions of Śāntipa’s Practical Methods | |||
Blending Sutra and Tantra, Nāropa’s Dispelling the Three Kinds of Suffering, | |||
Vāgīśvakīrti’s Clear Recollection of the Genuine State, Prajñākaragupta’s | |||
Guarding against Obstacles Due to External Negative Forces, Jñānaśrī’s Removing Obstacles Due to Disturbances of the Body’s Elements, and Ratnavajra’s Guarding against the Mental Obstacles to Meditative Absorption. 202 | |||
An auxiliary section to the foregoing includes the following texts on Parting | |||
from the Four Attachments: | |||
• the supplication to the lineage by Ngorchen, together with supplementary verses;203 and | |||
• the history, source verses,204 and instructions in verse on Parting from | |||
the Four Attachments by Jetsun Drakpa Gyaltsen;205 | |||
• the prose commentary by Sakya Paṇḍita;206 | |||
• the notes by Nuppa Rikzin Drak;207 | |||
• the instruction manual by Kunga Lekrin;208 and | |||
• the means for explaining the teachings by Ngawang Lekdrup, entitled | |||
Necklace of Ketaka Gems. | |||
209 | |||
Also included are the ritual composed by Chöje Kunga Chöpel honoring the gurus of Lamdre,210 and the manual for the authorization ritual for | |||
the practice of the eight-deity mandala of the guardian of the teachings, | |||
Pañjaranātha, extracted from the Source of Jewels collection.211 | |||
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94 The Catalog | |||
D. Marpa Kagyu | |||
The advice that derives from the Kagyu lineage of Lord Marpa—the great | |||
translator and emanation of Hevajra who was the ancestral figure for the | |||
teachings of the lineage of accomplishment—falls into two categories: the | |||
cycles of primary sources and commentaries on these, and the developmental stages of instruction. [35b] | |||
1. Primary Sources | |||
The first category includes the more common cycles associated with | |||
Mahāmudrā and the uncommon cycles associated with the Six Dharmas. | |||
a. Mahāmudrā | |||
In the first cycle are found the following texts: | |||
• the glorious tantra Unsullied State; | |||
212 | |||
• Dohā for the People by the Great Brahmin;213 | |||
• the summary of the foregoing by Barpuwa;214 | |||
• the pith instructions of Śavaripa concerning the quintessential meaning;215 | |||
• Ganges Mahāmudrā by Tilopa;216 | |||
• the structural outline and commentary on the foregoing composed by | |||
the omniscient Rangjung Dorje;217 | |||
• Concise Words on Mahāmudrā by Nāropa;218 | |||
• a short, easy-to-understand commentary on the foregoing by my lord | |||
guru, Jamyang Khyentse Wangpo;219 | |||
• Ten Stanzas on Suchness by Maitrīpa;220 | |||
• the source verses of Marpa’s song “Creating No Concepts”;221 | |||
• Lord Mila’s Shedding Light on Timeless Awareness; | |||
222 and | |||
• Gampopa’s Single Sufficient Path. | |||
223 | |||
Although it would seem that there are about two volumes of Indian | |||
sources for the Mahāmudrā teachings (primarily the works in the Sevenfold | |||
Collection of Accomplishment),224 for all of which the lineage of reading transmission still exists, here I have included only a sample of those texts that are | |||
particularly relevant to this tradition. | |||
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Enumeration of Teachings 95 | |||
b. Six Dharmas | |||
The second cycle includes the following: | |||
• the speech of the ḍākinī of timeless awareness entitled Standards for | |||
Authentic Teachings; | |||
225 | |||
• Vajra Verses of the Oral Lineage, the word of the victorious one Vajradhara,226 and a short commentary on the foregoing, Analyzing the Vajra | |||
Verses; | |||
227 | |||
• two “primers,” a longer one and a shorter one, on the Six Dharmas; 228 | |||
• pith instructions on the Six Dharmas by Tilopa;229 | |||
• Nāropa’s vajra song on the Six Dharmas;230 and | |||
• the venerable Mila’s Three Cycles of Clarification: The Oral Lineage. | |||
231 | |||
2. Stages of Instruction | |||
The second category, concerning the developmental stages of instruction, | |||
includes two sections: the empowerments that mature practitioners and the | |||
instructions that liberate them. | |||
a. Empowerments | |||
With respect to the first section, in this tradition the fundamental process | |||
for maturing practitioners relies on either the masculine or the feminine | |||
aspect of the Cakrasaṃvara cycle. And though all schools within the tradition are alike in emphasizing the methods of Nāropa, those methods comprise both an extraordinary version from the oral lineage and the many | |||
more-common versions that derive from the various Kagyu schools. From | |||
among these, in this collection are included, by way of a generic format, the | |||
sādhana and mandala ritual for the empowerment into the five-deity cycle | |||
of Cakrasaṃvara according to the tradition of the Dakpo Kagyu, authored | |||
by Tashi Namgyal.232 | |||
b. Instructions | |||
The second section includes both the fundamental instructions, which derive from the cycles of the oral lineage, [36a] and the manuals that derive | |||
from the individual schools of the Kagyu. | |||
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96 The Catalog | |||
I) Oral Lineage | |||
The first set of instructions includes: | |||
A) The extensive cycle, which derives from the oral lineage of Rechungpa, | |||
containing the following texts: | |||
• the short source by Tilopa;233 | |||
• the more common manual Wish-Fulfilling Gem; | |||
234 | |||
• the Six Dharmas, which bring total liberation through the “upper gateway”;235 | |||
• the physical exercises for the path of skillful means;236 | |||
• “supreme bliss through the lower gateway”;237 | |||
• Supreme Bliss: Luminous Pure Awareness; | |||
238 | |||
• Four Letters of Mahāmudrā; | |||
239 | |||
• a word-by-word commentary on the foregoing;240 and | |||
• a supplication to the oral lineage and Heart Essence of the Wish-Fulfilling Gem, the graduated path of this lineage, by my lord guru.241 | |||
B) The intermediate-length cycle, which derives from the oral lineage of | |||
Ngamdzong, contains ing the following texts: | |||
• the primary source, Three Cycles of Tseringma; | |||
242 | |||
• the Mahāmudrā instructions Shedding Light on Timeless Awareness; and | |||
• Direct Introduction to the Secret of “Shedding Light on Timeless Awareness,” the latter deriving from the oral lineage of Zurmang.243 | |||
C) The shorter cycle, which derives from the oral lineage of Dakpo, | |||
containing the following texts: | |||
• the mnemonic source text of pith instructions;244 | |||
• the sources for the “nine cycles of the disembodied ḍākinī,” instructions from the lord Rechungpa that derive from the oral lineage of | |||
Zurmang;245 | |||
• the instructions that derive from the oral lineage of Rechung;246 and | |||
• the pith instructions Four Scrolls of Heard Instructions that were conferred on Tsurtön by the lord Marpa.247 | |||
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Enumeration of Teachings 97 | |||
II) Individual Schools | |||
The second set of instructions includes the following texts from the individual schools that branched off from the Dakpo Kagyu: | |||
A) Dakpo Kagyu | |||
From the primary tradition of the Dakpo Kagyu:248 | |||
• two texts by Dakpo Tashi Namgyal, Shedding Light on the Suchness of | |||
the Supreme Secret, a major instruction manual on the profound path | |||
of the Six Dharmas,249 and Shedding Light on the Suchness of the Genuine | |||
State, a major instruction manual on Mahāmudrā;250 | |||
• a concise summary of the Four Dharmas of Dakpo Rinpoche;251 | |||
• Engraved Teachings on Accomplishment, by Tashi Namgyal;252 and | |||
• teachings that derive from the oral lineage of Zurmang, the instruction | |||
on mind Wish-Fulfilling Gem253 and the transference of consciousness | |||
known as “the ultimate state of entering the city.”254 | |||
B) Tsalpa Kagyu | |||
From the tradition of the Tsalpa Kagyu,255 lord protectors of beings: | |||
• Consummate Sublime Path of Mahāmudrā, composed by Kyeme Zhang | |||
Rinpoche;256 | |||
• the preliminaries and main practice of Mahāmudrā meditation entitled Great Wrathful Goddess; | |||
257 and | |||
• notes summarizing the meaning of the “sealed” teachings, by the fifth | |||
Zhamar.258 | |||
C) Kam. tsang Kagyu | |||
From the cycles of teachings in the Kaṃtsang Kagyu,259 lineage of accomplishment, there are: | |||
• works composed by the venerable and omniscient Rangjung,260 that | |||
is, Instruction Manual on Merging with the Innate State of Mahāmudrā, | |||
261 | |||
themes for understanding the Six Dharmas,262 and Molten Gold: Six | |||
Dharmas; | |||
263 [36b] | |||
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98 The Catalog | |||
• works composed by the ninth lord Karmapa, Wangchuk Dorje, that is, | |||
the source verses of a general outline of the teachings on Mahāmudrā, | |||
the innate state,264 and Pointing Out Dharmakāya, an instruction manual on Mahāmudrā;265 | |||
• liturgies for the preliminary practices of Mahāmudrā, which derive | |||
from the oral tradition;266 | |||
• a concise and essential instruction on the deity for the stage of development associated with Vajrayoginī, composed by Pawo Tsuklak | |||
Trengwa;267 | |||
• notes on the outer sādhana, composed by Tsuklak Gyatso;268 | |||
• the source text Nonduality of Subtle Energy and Mind, by the venerable | |||
Rangjung;269 | |||
• an instruction manual concerning the foregoing, composed by the | |||
great translator Tsewang Kunkhyap;270 | |||
• Distilled Nectar, an instruction manual concerning the Six Dharmas, | |||
composed by the sixth Zhamar, Chökyi Wangchuk;271 | |||
• Direct Introduction to the Three Kāyas, composed by the lord Rangjung | |||
Dorje;272 | |||
• further instructions on Direct Introduction to the Three Kāyas, composed | |||
by the fourteenth lord Karmapa, Tekchok Dorje;273 | |||
• Nāropa’s Five Nails to Dispel Hindrances; | |||
274 | |||
• Four-Session Guru Yoga, composed by the eighth lord Karmapa, Mikyö | |||
Dorje;275 | |||
• the stages of visualization for the foregoing,276 and | |||
• notes on Short Supplication to Vajradhara, both by Karma Chakme.277 | |||
D) Zurmang Kagyu | |||
From the Zurmang Kagyu,278 the instruction manual for Mahāmudrā by | |||
Drung Mase Lodrö Rinchen;279 and Dharma for Mountain Retreat: Garland of | |||
Precious Gems, by Drung Kunga Namgyal.280 | |||
E) Nedo Kagyu | |||
From the Nedo Kagyu,281 a summary of the quintessential practice integrating Mahāmudrā and Dzokchen— the definitive instruction on Mahākaruṇika | |||
that was conferred on the merchant Bulu by the learned and accomplished | |||
Karma Chakme.282 | |||
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Enumeration of Teachings 99 | |||
F) Pakdru Kagyu | |||
From the primary teaching cycles of the Pakdru Kagyu,283 advice on Mahāmudrā by Drogön Pakmo Drupa.284 | |||
From among the “four pairs,” that is, the eight secondary schools:285 | |||
G) Drigung Kagyu286 | |||
From the glorious Drigung school: | |||
• the source text of Sacred Teaching on the Single Intent, together with a | |||
supplement and a thematic outline;287 | |||
• a concise overview of Sacred Teaching on the Single Intent; | |||
288 | |||
• Wish-Fulfilling Gem, an empowerment using a torma for the Five Principles of Mahāmudrā;289 | |||
• verses on the Five Principles of Mahāmudrā by Lord Dharmakāra;290 | |||
• an instruction manual on the Five Principles of Mahāmudrā by the | |||
fifth Zhamar;291 | |||
• the completion stage for the four aspects of the unsurpassable innate | |||
state;292 and | |||
• advice that summarizes the Six Dharmas (the last two works are by the | |||
glorious Chökyi Drakpa).293 [37a] | |||
H) Taklung Kagyu294 | |||
From the Taklung Kagyu, Wish-Fulfilling Gem, an instruction manual on | |||
Mahāmudrā and the Six Dharmas by Taklung Tangpa Chenpo.295 | |||
I) Tropu Kagyu296 | |||
From the Tropu Kagyu, an instruction manual on the Five Principles of | |||
Mahāmudrā297 and an instruction manual on the “four syllables.”298 | |||
J) Drukpa Kagyu299 | |||
From the Lingre Kagyu (that is, the glorious Drukpa school): | |||
• instructions on the preliminaries and main practice of Profound Teaching: Merging with the Innate State of Mahāmudrā; | |||
300 | |||
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100 The Catalog | |||
• notes summarizing the Six Dharmas;301 | |||
• the hidden treasure teaching of the Indian source on “equal taste,” | |||
that is, Spiritual Song on Conduct; | |||
302 | |||
• instructions on the “six cycles of equal taste,” composed by Khachöpa;303 | |||
• a summation of the intent of “equal taste”;304 | |||
• a graduated meditation on interdependent origination;305 | |||
• the Indian source text on guru sādhana;306 | |||
• the more ordinary and extraordinary versions of the profound path;307 | |||
• Lovely Adornment of the Eight Primary Instructions; | |||
308 | |||
• the eight secondary instructions;309 | |||
• a summary of the practical application of seven spiritual exercises310 | |||
(the majority of the foregoing texts are by Pema Karpo); | |||
• instructions on the “fivefold capability” of Lo Repa;311 and | |||
• advice on the six “mother” practices of the quintessential teachings for | |||
mountain retreat by Gyalwa Yangönpa.312 | |||
From the profound teachings of the lord Barawa Gyaltsen Palzang:313 | |||
• the meditation-based empowerment for Mahāmudrā;314 | |||
• the preliminaries for Merging with the Innate State of Mahāmudrā; | |||
315 | |||
• the source verses for the foregoing;316 | |||
• the short source text;317 | |||
• the manual of key points;318 | |||
• instructions on direct introduction;319 | |||
• the “vajra source” on the Six Dharmas;320 and | |||
• a quintessential outline summarizing the profound hidden treasure of | |||
the lord Lodrö Chöpel, a guru sādhana combined with Mahāmudrā | |||
and the Six Dharmas.321 | |||
There is also a ritual honoring the gurus of the Kagyu tradition in general,322 as well as authorization rituals for the guardians of these teachings— | |||
the four-armed Mahākāla (according to the tradition of Ga Lotsāwa) and | |||
Dhūmavātī—together with the texts associated with these practices.323 | |||
E. Shangpa Kagyu | |||
The glorious Shangpa Kagyu tradition consists primarily of the oral teachings of two ḍākinīs of timeless awareness, powerful masters of the tenth | |||
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Enumeration of Teachings 101 | |||
level of realization.324 Its cycles of advice are of three types: the source texts | |||
(the Vajra Verses and commentaries), the empowerments and blessings that | |||
mature practitioners, and the instructions that liberate them. | |||
1. Sources | |||
In the first case, there are the cycles of vajra verses and their respective commentaries for the Six Dharmas (the root),325 Mahāmudrā (the trunk),326 the | |||
techniques for integrating experiences with the spiritual path (the branches),327 and the “deathless state” (the fruit);328 and the sources for Khecarī | |||
(the flowers).329 | |||
2. Empowerments | |||
In the second case, there are works of Zhalu Choktrul330 that present the two | |||
transmissions of blessings that “open the doorway”;331 two transmissions of | |||
blessings that “provide an overview”;332 [37b] six transmissions of blessings | |||
that serve as the “central axis” of the tradition;333 and the conferral of blessings for the “later mainstream transmissions.”334 | |||
There are works by Jetsun Rinpoche Tāranātha concerning the five-deity mandala of Cakrasaṃvara, including the liturgical description,335 the | |||
mandala ritual,336 the gaṇapūja ritual,337 and the detailed explanation of the | |||
sādhana.338 There is also the sādhana of the concise practice of the principal | |||
deities of the five tantras by Jetsun Rinpoche,339 as well as the abbreviated mandala ritual340 for this practice and the manual for intensive retreat, | |||
Profound Essential Meaning. | |||
341 | |||
3. Instructions | |||
In the third case, there are the following texts: | |||
• A Gathering of Every Essential Instruction, a manual of key points of | |||
instruction for the Six Dharmas;342 | |||
• instructions on “Mahāmudrā of the locket,”343 instructions on the three | |||
techniques for integrating experience with the spiritual path,344 instructions on “deathless body and mind,”345 instructions on the inseparability of the guru and the protective deity,346 and supplications | |||
to both the extensive and the direct lineages, with reference to the | |||
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102 The Catalog | |||
locations associated with the lineage figures (the foregoing texts were | |||
authored by the powerful lord of siddhās Tangtong Gyalpo); | |||
• Profound Meaning That Covers the Plains, a manual of instructions for | |||
the Six Dharmas;347 | |||
• Supplementary Text to the Main Course of Instruction, a supplement to | |||
the mainstream instructions;348 | |||
• the source verses concerning the physical exercises (the foregoing | |||
three texts were authored by the venerable Jetsun Drolwai Gönpo);349 | |||
• Wisdom Dakini’s Oral Transmission, a manual of instructions for applying the Six Dharmas in a single session;350 | |||
• a manual of instructions on “Mahāmudrā of the locket” by Jetsun | |||
Rinpoche;351 | |||
• Untying the Central Channel’s Knot, the practical methods concerning | |||
the white and red forms of Khecarī;352 | |||
• verses in praise of the white Khecarī, by Dīpaṃkara;353 | |||
• ancient instruction manuals on the transference of consciousness | |||
based on the white and red forms of Khecarī;354 | |||
• Indian sources for the cycle of teachings concerning Sukhasiddhi;355 | |||
• Rain of Great Bliss, a supplication to the lineage of the Six Dharmas of | |||
Sukhasiddhi;356 | |||
• Rapid Path to Integral Union, a manual of instructions on these Six | |||
Dharmas;357 | |||
• Radiant Wisdom, a manual of instructions for the sādhana combining | |||
four deities;358 | |||
• Naturally Luminous Wisdom, the practical methods for the foregoing | |||
sādhana;359 | |||
• Blazing Light of Blessing, the vajra verses for recitation to begin and end | |||
practice sessions for the Five Golden Teachings;360 | |||
• Wide, Untangled Vajra Knot, the source verses for these teachings;361 | |||
• Wish-Fulfilling Jewel, a ritual honoring the gurus of the Shangpa | |||
Kagyu;362 | |||
• Descent of Great Bliss, a supplication to the lineage;363 | |||
• the authorization rituals for the ḍākinīs of the five classes according to | |||
the Shangpa tradition;364 | |||
• a newly reworked version of the thirteen major transmissions for the | |||
swift-acting lord protector of timeless awareness;365 | |||
• the transmission of blessings366 and instructions367 for the practice of | |||
the lord protector known as “entering the heart center”; [38a] | |||
• the authorization ritual for Kṣetrapāla;368 and | |||
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Enumeration of Teachings 103 | |||
• the torma ritual for the six-armed protector,369 together with supplementary texts.370 | |||
F. Zhije Chöyul | |||
The cycles of Damchö Duk-ngal Zhije (Sacred Teachings on the Pacification of | |||
Suffering) are of two types: the actual teachings and the auxiliary teachings. | |||
1. Actual Teachings | |||
In the first case, there are three further sections: the scriptural sources, the | |||
empowerments, and the instructions. | |||
a. Sources | |||
The first section includes: | |||
• fragments of the tantra Inconceivable Secret, together with commentarial annotations;371 | |||
• the cycle of pure silver from the stainless path;372 | |||
• the cycle of pure gold;373 | |||
• the cycle of pure crystal;374 | |||
• the eighty verses of personal advice to the people of Dingri;375 and | |||
• the vajra song sung to the lord Milarepa, together with its structural | |||
analysis.376 | |||
b. Empowerments | |||
The second section consists of the following texts: | |||
• from the initial line of transmission, the empowerment for the threefold lamp from the Kashmiri tradition377 and the authorization rituals | |||
for three deities;378 | |||
• from the intermediate line of transmission, the empowerment for | |||
Mahāmudrā from the tradition of Ma,379 the transmission of blessing | |||
for the guru from the tradition of So,380 and the authorization ritual for | |||
the deity Prajñāpāramitā from the tradition of Kaṃ;381 and | |||
• from the final line of transmission, the extensive empowerment for the | |||
volumes concerning the five paths from the tradition of Dampa KunInterior_DNZ_Catalog_12_03_13.indd 103 3/18/13 3:55 PM | |||
104 The Catalog | |||
ga,382 the transmission of blessing for Dampa entitled Conferral of the | |||
Master of Interdependent Connection, | |||
383 the empowerments for twelve | |||
sugatas “resting in meditation,”384 the authorization ritual for the lord | |||
protector Aghora,385 and the authorization rituals for the realm-born | |||
ḍākinī Kunturika and Norbu Zangpo386 (the foregoing works were authored by Lochen Dharmaśrī). | |||
c. Instructions | |||
The third section contains the following texts: | |||
• the supplication entitled Golden Garland; | |||
387 | |||
• Distilled Nectar, a collection of manuals of instructions for the three | |||
lineages of transmission of Pacification (first, intermediate, and final), | |||
by Lochen [Dharmaśrī];388 | |||
• a manual of instructions for the five paths of Pacification, by Nyedo | |||
Sönam Pal;389 | |||
• the thirty prayers of aspiration of Dampa;390 | |||
• the thirteen prayers of aspiration by Kunga;391 and | |||
• a ritual honoring the gurus of the Zhije tradition.392 | |||
2. Auxiliary Teachings | |||
The auxiliary cycles of teachings for Chö, or Severance, are also contained | |||
in three sections: the primary sources, the empowerments that “open the | |||
doorway,” and the stages of instructions. | |||
a. Sources | |||
The first section contains: | |||
• the major scriptural source in verse by the brahmin Āryadeva;393 | |||
• Pure Honey, the commentary on the foregoing by Drungsa Rupa;394 | |||
• Machik’s Great Bundle of Precepts, with a structural analysis and commentary by the venerable Rangjung Dorje;395 [38b] | |||
• a “further bundle” of Machik’s answers to questions;396 | |||
• the “inner bundle,” the source of the teachings;397 | |||
• the “eight ordinary appendices”;398 | |||
• the “eight extraordinary appendices”;399 | |||
• the “eight special appendices”;400 | |||
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Enumeration of Teachings 105 | |||
• Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom”; | |||
401 and | |||
• the primary source Heart Essence of Profound Meaning. | |||
402 | |||
b. Empowerments | |||
The second section contains the torma empowerment from the Zurmang tradition, together with the notes by Jetsun Rinpoche403 on the empowerment | |||
according to the Gyaltang tradition.404 | |||
c. Instructions | |||
The third section includes: | |||
• the manual of instructions on the Object of Severance authored by the | |||
venerable Rangjung Dorje;405 | |||
• the notes entitled Crystal Mirror and notes on practicing in a mountain | |||
retreat,406 by Tokden Tenzin Namdak; | |||
• Essence of the Key Meaning, a manual of instructions according to the | |||
Gyaltang tradition based on the final line of transmission, authored by | |||
Jetsun Rinpoche;407 | |||
• Rain of All That Is Wished For, instructions on Severance authored by | |||
Könchok Yenlak;408 | |||
• an arrangement of liturgies for the “gift of the body” and “feeding” | |||
from the writings of Chakme Rinpoche;409 | |||
• activities for group rituals in the Zurmang tradition of Severance, arranged by the fourteenth Gyalwang Karmapa,410 including auxiliary | |||
texts;411 | |||
• ceremony for the offering and gift of the body;412 and | |||
• the explanatory notes on the foregoing.413 | |||
G. Jordruk | |||
The Vajrayoga tradition is the consummate profound path taught as identical in spirit to the enlightened intent of such extensive source tantras as that | |||
of Kālacakra, the glorious and sublime original buddha. The cycle of these | |||
teachings has three sections: the scriptural sources, the empowerments that | |||
mature, and the instructions that liberate. | |||
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106 The Catalog | |||
1. Scriptural Sources | |||
The first section includes the following texts: | |||
• Quintessential Tantra of Kālacakra; | |||
414 | |||
• Oral Transmission of Kālacakrapāda, pith instructions on the Six | |||
Branches of Union;415 and | |||
• the short treatise of Śavari,416 together with its commentary.417 | |||
2. Empowerments | |||
The second section contains: | |||
• the sādhana for the nine-deity mandala of Kālacakra;418 | |||
• the ritual for honoring the foregoing;419 and | |||
• the preliminaries to the descent of the vajra state of timeless awareness, together with the means for conferring the three extraordinary | |||
“sublime empowerments”420 (the foregoing texts were authored by the | |||
venerable and omniscient Tāranātha). | |||
3. Instructions | |||
The third section includes: | |||
• Meaningful on Sight, a manual of instruction for the Six Branches of | |||
Union;421 | |||
• a manual of the signs of successful practice and a manual of the authentic measure of practice;422 | |||
• ways to dispel hindrances423 (the foregoing texts were authored by | |||
Jetsun Rinpoche);424 | |||
• a manual of instruction for practicing these techniques in a single session;425 | |||
• Drops of Nectar on the Profound Path426 and Unfolding Excellence of the | |||
Lineage Holders, a supplication, both authored by Rikzin Tsewang Norbu;427 [39a] | |||
• a liturgy for the preliminary practices authored by the lord Pema Nyinje Wangpo;428 | |||
• Vajra Rain, a supplication to the lineage;429 | |||
• Ascertaining the Essence of Yoga, a text from the tradition of the | |||
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Enumeration of Teachings 107 | |||
mahāsiddhā Anupamarakṣita, known as the intermediate version of | |||
the Six Branches of Union;430 | |||
• Analyzing the Vajra Lines, the instructions on the foregoing authored | |||
by the venerable Pema Karpo;431 | |||
• the source text of advice on “placing the tip of the tongue against the | |||
palate,” the concise version of the techniques;432 | |||
• Short Path of the Vajra Holder, the instructions on the foregoing by | |||
Pema Karpo;433 | |||
• a commentary on the physical exercises;434 | |||
• the authorization ritual for the connate form of Kālacakra435 and the | |||
meditation practice and mantra repetition for the foregoing;436 | |||
• the guru yoga for the Kalkī rulers;437 and | |||
• the torma empowerment for Vajravega, together with the manual associated with this.438 | |||
H. Dorje Sumgyi Nyendrup | |||
The tradition of Dorje Sumgyi Nyendrup (Stages of Approach and | |||
Accomplishment of the Three Vajras) was actually conferred by Vajrayoginī | |||
on the learned and accomplished Orgyenpa in the city of Dhūmathala. The | |||
source texts consist of: | |||
• the treatise on the path of skillful means conferred by the ḍākinīs of | |||
the four families;439 | |||
• the vajra song of aspiration;440 | |||
• Wish-Fulfilling Gem, the explanatory commentary concerning the stages of approach and accomplishment;441 | |||
• the liturgies for the preliminary rituals;442 | |||
• the manual of instructions on the stages of approach and accomplishment443 (the foregoing texts were authored by Dawa Senge); and | |||
• the Heart Drop teachings for meditating on the stages of approach and | |||
accomplishment as a complete session of practice, authored by Drukpa | |||
Pema Karpo.444 | |||
I. Minor Instructions | |||
The ninth group of teachings consists of the cycles of miscellaneous works of | |||
instructions that derive from various traditions.445 These include: | |||
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108 The Catalog | |||
1. The various texts and transmissions of blessings for the eighty-four | |||
mahāsiddhās. Although some three distinct traditions of these teachings | |||
were brought to Tibet, it seems that there was some controversy that caused | |||
learned ones with the discerning eye of the dharma to have misgivings | |||
about these. From among these three, it would seem that the Indian source | |||
for the tradition of the scholar Vīraprabhāsvara included here (as translated by Menyak Lotsāwa Möndrup Sherap) can be verified as authentic, | |||
and that the transmission of blessings for this tradition also included here | |||
(which is according to the methods set down by Jetsun Kunga Drolchok | |||
and is the tradition of the gurus of India, uncorrupted by some more generic format of authorization rituals) can be taken as reliable. And although | |||
there is definitely a specific transmission of blessings for each of the siddhās, | |||
while the method included here (that of conferring all of these in a single | |||
transmission) is intended to simplify the process, it is not simply my own | |||
invention. [39b] Rather, I have written out an arrangement of this practical | |||
method, having received explicit permission to do so from my lord guru | |||
Jamyang Khyentse Wangpo, according to the advice conferred on him by | |||
the mahāsiddhā Lavapa.446 | |||
Also included are: | |||
• a ritual honoring the eighty-four siddhās;447 | |||
• a guru yoga according to the Indian tradition;448 and | |||
• a manual of instruction for the Six Dharmas associated with these siddhās, together with some ancient sources.449 | |||
2. The cycle of teachings renowned as the “six instructions of Mitra,” | |||
these constitute the oral lineage of pith instructions from Mitrayogi, the | |||
mahāsiddhā of Yerpoche, which are profound teachings that were received | |||
as his personal transmission by the great scholar Śrīputra. These teachings | |||
include both empowerments and advice. | |||
1. Empowerments | |||
In the first case, the following texts are included: | |||
• the empowerment for Mahākaruṇika Jinasāgara;450 | |||
• the authorization ritual for the foregoing;451 | |||
• the authorization ritual for the wrathful red Hayagrīva;452 | |||
• the individual authorization rituals for five deities: Mañjughoṣa,453 Vajrapāṇi,454 Amitāyus,455 Tārā,456 and Jambhala;457 and | |||
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Enumeration of Teachings 109 | |||
• the authorization ritual for the guardian of these teachings, Draklha | |||
Gönpo.458 | |||
2. Advice | |||
In the second case, the texts are: | |||
• a concise collection of the biographies of those in the lineage;459 | |||
• the vajra verses concerning the graduated path of Avalokiteśvara, | |||
translated from the Sanskrit by the scholar Śrīputra;460 | |||
• Flow of Nectar, a text combining the stages of approach and accomplishment with the empowerment ritual for Avalokiteśvara;461 | |||
• Banquet of Nectar, a manual of instruction for the graduated path to | |||
enlightenment based on Avalokiteśvara;462 | |||
• Golden Wand of Pith Instructions, instructions on meditation topics for | |||
the foregoing;463 | |||
• Adorning Wheel of Timeless Awareness That Causes Wisdom to Flourish, | |||
instructions on enlightened form, based on Mañjuśrīghoṣa;464 | |||
• Vanquisher of the Hordes of Maras, instructions on enlightened mind, | |||
based on Vajrapāṇi;465 | |||
• Accomplishment of the Deathless Vajra Body, instructions on enlightened qualities, based on Amitāyus;466 | |||
• Liberation from the Crevasse of Samsara: Instructions on the Activity Ritual That Grants Protection from the Eight Fears, instructions on enlightened activities, based on Tārā;467 | |||
• Rain of Accomplishments, instructions on Jambhala;468 | |||
• Reservoir of Blessings, a supplication to the lineage of the graduated | |||
path469 (the foregoing texts were authored by Öpak Dorje); | |||
• a torma ritual of Draklha Gönpo authored by Drakpa Rinchen;470 | |||
• the manual for the authorization ritual of the form of Avalokiteśvara | |||
called Finding Ease in the Nature of Mind; | |||
471 | |||
• the source text for Finding Ease in the Nature of Mind, spoken by | |||
Avalokiteśvara to the mahāsiddhā Mitrayogi, including Direct Introduction to the Quintessential Essence, Cherished Essence, Thirty Biographical Verses, and Quintessential Summary of the Commentary on the Main | |||
Source, [40a] my lord guru’s word-by-word explanation of the foregoing;472 | |||
• the sources of the teachings on Finding Ease in the Nature of Mind found | |||
in scriptural citations from the sutras and tantras, by Butön;473 | |||
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110 The Catalog | |||
• notes on these instructions, authored by Jamyang Khyentse Wangchuk;474 | |||
• a song of experience based on these instructions, by Losel Tenkyong;475 | |||
• the method of explaining these instructions, by my lord guru;476 | |||
• the supplication Connecting with Locations; | |||
477 | |||
• the source on the three quintessential topics that is the thorough instruction for Avalokiteśvara according to the tradition of the mahāsiddhā Mitrayogi, together with pith instructions, comprising the source | |||
text of vajra verses,478 and a supplication to the lineage;479 | |||
• Chariot of Sublime Accomplishment, a concise method for practice;480 | |||
• Essential Liturgies; | |||
481 | |||
• the supplication to the lineage of the thorough instruction according | |||
to the Tsembu tradition, authored by my lord guru; | |||
• the manual of instruction authored by Khyenrap Chöje; | |||
• an extensive structural analysis of the foregoing; | |||
• a quintessential summation of the practice methods of the stages of | |||
development and completion; | |||
• an extremely concise format for practice by my lord guru;482 | |||
• a supplication to the lineage of the thorough instruction according to | |||
the Kyergang tradition;483 | |||
• a concise summation of the liturgies for the foregoing;484 | |||
• a supplication to the lineage of the Lakṣmī tradition;485 | |||
• a concise summation of the liturgies for the foregoing (the last four | |||
texts were authored by my lord guru);486 | |||
• the instructions for the foregoing by Pema Karpo;487 | |||
• a supplication to the lineage of the bodhisattva Dawa Gyaltsen’s tradition;488 | |||
• the quintessential practice for the foregoing;489 | |||
• a supplication to the lineage of the king’s tradition, authored by Minling Lochen;490 | |||
• a concise summation of the practice for the foregoing by my lord | |||
guru;491 | |||
• the source text for the Tangtong Gyalpo tradition of practice based | |||
on the six-syllable mantra, together with a clarifying commentary;492 | |||
• a supplication prayer for the foregoing;493 | |||
• advice on the guru yoga practice from the direct lineage of Tangtong | |||
Gyalpo;494 | |||
• a manual of instruction for the foregoing;495 | |||
• Oral Transmission of the Accomplished Master, a manual of instruction | |||
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Enumeration of Teachings 111 | |||
for Mahāmudrā according to the tradition of the omniscient Bodongpa;496 | |||
• the liturgies for the preliminary practices of the foregoing;497 | |||
• a supplication to the extensive lineage of “profound lucidity”;498 | |||
• a manual of instruction for the seven-day practice of caṇḍalī according | |||
to the tradition of Rechen Paljor Zangpo;499 | |||
• the threefold liturgies of the preliminary practices;500 | |||
• Innermost Essence of Profound Meaning, a manual of instruction for | |||
Sutra-Based Severance of the Sage; | |||
501 | |||
• personal instructions on the “red feast”;502 | |||
• notes on the instructions for visualization;503 | |||
• Accomplishment through Recitation, the liturgies for the foregoing;504 | |||
[40b] | |||
• Rechen Paljor Zangpo’s instructions on the transference of consciousness, together with the history of these teachings and further advice;505 | |||
• the source text for the cycle of advice on the transference of consciousness that the great Rongtön bestowed on his mother, together with | |||
appendices;506 | |||
• Hook That Draws the Fortunate to Liberation, an instruction on the transference of consciousness;507 | |||
• a newer translation by Jonang Jetsun Tāranātha of the instructions | |||
that constitute the source of the seven modes of personal transmission,508 and the Indian treatise in 150 verses that constitutes the yoginī | |||
Dīnakara’s summation of the treatise by the mahāsiddhā Śāntigupta;509 | |||
• a manual of instruction for the foregoing, based on notes of Jetsun | |||
Rinpoche’s teachings as recorded by Gyaltsap Yeshe Gyatso;510 | |||
• a supplication to the lineage of the Seven Modes of Personal Transmission;511 | |||
• the five stages of advice on extracting the vital essence of flowers;512 | |||
• advice on extracting the vital essence of water;513 and | |||
• the oral lineage of extracting the vital essence of stones and flowers, | |||
arranged as a combination of liturgy and instruction.514 | |||
As for the teachings that are positive in the end: | |||
• an authorization ritual for the white form of Amitāyus according to | |||
the tradition of Mitrayogi;515 | |||
• Tepupa’s direct lineage of the seven-day practice of a sādhana for longevity;516 | |||
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112 The Catalog | |||
• an authorization ritual for Uṣṇīṣavijayā;517 | |||
• a ritual for making one thousand offerings to Uṣṇīṣavijayā, authored | |||
by Jetsun Rinpoche;518 | |||
• an authorization ritual for the Bari tradition of the white form of | |||
Tārā;519 | |||
• Soothing Beams of Longevity, instructions for the practice for longevity | |||
based on the foregoing;520 | |||
• a concise summary of the practical methods;521 | |||
• an authorization ritual uniting the three deities of longevity in one | |||
practice, with a ritual for honoring the three deities of longevity, authored by my precious lord guru Jamyang Khyentse Wangpo.522 | |||
J. 108 Instructions of the Jonang Tradition | |||
The tenth523 group of teachings, which serves as the support for all the foregoing, is that found in the volume 108 Instructions of the Jonang Tradition, | |||
arranged by Jonang Jetsun Jamgön Drupai Pawo Kunga Drolchok Losal | |||
Gyatsö De.524 The following texts are included: | |||
• the basic supplication to the lineage of the 108 Instructions, by Kunga | |||
Drolchok, to which a supplement has been added;525 | |||
• an account of the authentic origins of the 108 Instructions; 526 | |||
• a manual of historical accounts of the individual instructions, supplemented by Jetsun Rinpoche;527 | |||
• the ordinary and extraordinary preliminary practices;528 | |||
• the source texts of the 108 profound instructions;529 | |||
• Key to Marvels, an overview of the 108 Instructions;530 | |||
• a record of the titles of the 108 Instructions;531 [41a] and | |||
• the methods for conferring the empowerments for the texts of the 108 | |||
Instructions,532 authored by Zhalu Choktrul Losal Tenkyong.533 | |||
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There are nine headings under which I summarize the lineage successions | |||
from which the foregoing teachings derive.534 | |||
A. Nyingma | |||
In the first place, of the cycles of teachings from the Early Translation school | |||
of the Nyingma, even the lineages of textual transmission for the Concise | |||
Path, the Garland of Views, and the Mamos’ Sphere of Activity are rare, to say | |||
nothing of the lineages of word-by-word explanation. Nevertheless, my precious lord guru, Jamyang Khyentse Wangpo, received the transmissions of | |||
these teachings from genuine teachers who held the unbroken essential lineages for them. The underlying basis that exemplifies the first of the seven | |||
great modes of personal transmission that this lord himself received consists | |||
of the extensive lineages of the eight great mainstream traditions of accomplishment. He thus conferred on me the reading transmissions, explanatory instructions, and authorization rituals as a direct lineage. In fact, witzh | |||
respect to all of the more ancient texts that are mentioned below, all the | |||
lineages that I received should be regarded as following this same format, | |||
that is, having been received through the grace of my lord guru Khyentse. | |||
The way in which the lineage for the essential manual of instruction | |||
on the Heart Essence of Magical Illusion by the omniscient Longchenpa was | |||
transmitted from the author himself is as recorded in the record of teachings received by the Great Tertön (revealer of hidden treasure teachings) of | |||
the Mindroling tradition.535 From Gyurme Dorje himself, the transmission | |||
passed down to Rinchen Namgyal, Śrīnātha, Jikme Lingpa, Jangchup Dorje, | |||
Chökyi Lodrö, Rikpai Dorje, Khen Padmavajra, Kunkhyen Dorje Ziji, and | |||
from him to me. | |||
V | |||
Lineage | |||
Successions | |||
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114 The Catalog | |||
As for Four Stages of Yogic Practice by Dewa Saldze, my lord guru himself | |||
graciously recommended that it be included at this point in the collection, | |||
but the text has proved to be unavailable. If it is ever located, it should be | |||
inserted here. | |||
Concerning the instruction on innate meditation extracted from the | |||
Discourse on the Gathering, the way in which this was transmitted conforms | |||
to that of the Mindroling tradition, while from the Great Tertön it passed, | |||
in succession, to Dharmaśrī, Rinchen Namgyal, Orgyen Tenzin Dorje, Trinle | |||
Namgyal, Rikzin Paljor Gyatso, Jikme Ngotsar, Orgyen Chemchok Palgyi | |||
Dorje, Gyalse Rikpai Dorje, Khen Damchö Özer, and Kunkhyen Lama Dorje | |||
Ziji Tsal, from whom I received it. An alternative lineage is that of the maturing empowerments and liberating instructions that the Katok master Drao | |||
Chöbum received from Śākyamitra (a holder of the Zur lineage), and that | |||
passed down through successive generations in the eastern region of Tibet | |||
to the vajra holder Pema Sangak Tenzin, from whom I received it. [41b] | |||
As for the outer cycle of the Category of Mind in the Great Perfection approach, the lineage for the thirty-seventh chapter extracted from the tantra | |||
the All-Creating Monarch accords with that found in Minling Terchen’s record of teachings that he received. It then passed to Sungtrul Tsultrim Dorje, | |||
Tsultrim Gyaltsen of Bönlung, Tukse Tenzin Gyurme, Sungtrul Ngawang | |||
Kunzang Dorje, Tukse Gyurme Chokdrup Palbar, Sungtrul Tenzin Drupchok | |||
Dorje, Khenchen Orgyen Tenzin, Zichen Trinle Namgyal, Jetsun Trinle | |||
Chödrön, and the omniscient Gyurme Tenzin Pelgye Palzangpo, from whom | |||
I received it. | |||
As for the small text of annotations to the preceding, as well as the vajra | |||
songs of the eighteen texts by masters of the Category of Mind and Smelting | |||
Gold from Ore, these were transmitted to me through the grace of the precious lord Jamyang Khyentse Wangpo. | |||
The lineage for the empowerment into the dynamic energy of pure awareness, the means for direct introduction in a radical manner to the enlightened | |||
intent of the eighteen “mother and child” texts of the Category of Mind, which | |||
is conferred on the basis of the manual written by the Katok master Moktön | |||
Dorje Palzangpo, began with dharmakāya Samantabhadra and passed to the | |||
sambhogakāya (the victorious ones of the five families), the nirmāṇakāya lord | |||
of secrets Vajrapāṇi, the master Garap Dorje, the “twenty-one learned ones,” | |||
the translator Bairotsana, Yudra Nyingpo of Gyalmorong, Jñānakumāra of | |||
the Nyak clan, Sokpo Palgyi Yeshe, Sangye Yeshe of the Nup clan, Yeshe | |||
Gyatso of the Nup clan, Sherap Chok of the Nyang clan, Yeshe Jungne of the | |||
Nyang clan, Zurchen Śākya Jungne, Zurchung Sherap Drak, Kyotön Śākya | |||
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Lineage Successions 115 | |||
Yeshe, Dropukpa Śākya Senge, Drogön Dampa Śākya Gyal, Khepa Chetön | |||
and his spiritual son, Chetön Zunge, Setön Tashi, Lama Tangtön Bumye, | |||
Chöje Lakyap Dorje, [42a] Drinchen Khepa Chenpo, Khandro Palgyi Yeshe, | |||
Machik Drinchen Zurmo, Zurham Śākya Jungne, Zurmo Gendun Bum, Śākya | |||
Shenyen of the Zur clan, Khedrup Drao Chöbum, Shenyen Könchok Zangpo, | |||
Dorje Zangpo of Katok, Dorje Namgyal of Darlung, Lodrö Palden Pangtön | |||
Karma Guru, Jatang Kunzang Paljor, Rikzin Trinle Lhundrup, and Lochen | |||
Chögyal Tenzin, who transmitted it to Terchen Gyurme Dorje. (The manner in which many lineage transmissions were brought together by this | |||
master can be learned from his record of the teachings he received.) From | |||
the Great Tertön536 the lineage passed to Dharmaśrī, Rinchen Namgyal, | |||
Oḍīyana, Trinle Namgyal, Pema Wangyal, Namkhai Dorje, Tenzin Pelgye, | |||
Pema Tashi, Zhenpen Taye, and then to my lord guru Jamyang Khyentse | |||
Wangpo, who graciously bestowed the transmission on me. An alternative | |||
transmission passed from the Great Tertön through the great translator537 | |||
to Mingyur Paldrön, Rinchen Namgyal, Pema Tenzin, Trinle Namgyal, and | |||
Pema Wangyal, from whom Gyurme Tenzin Pelgye received it. | |||
Of the three major traditions of teachings for the Category of Mind, that | |||
of the Nyang tradition is represented by the manual of instruction authored | |||
by Sokdokpa Lodrö Gyaltsen. The lineage of continuous instruction, based | |||
on a word-by-word reading transmission, began with Samantabhadra and | |||
passed to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana, | |||
Yudra Nyingpo, Nyak Jñānakumāra, Sokpo Palgyi Yeshe, Nupchen, Nup | |||
Yönten Gyatso, Nyak Sherap Chok, Nyang Yeshe Jungne, Zurchen, Zurchung, | |||
Kyotön, Dropukpa, Chetön Gyanakpa, Upa Zhikpo, Zhikpo Dutsi, Tatön | |||
Joye, Tatön Ziji, Kyeme Dampa Sangye, Nyame Tulku Chenpo, Zur Jamseng, | |||
Zurmo Khetsun Sangye, Drolchen Samdrup Dorje, [42b] Drolmapa Sangye | |||
Rinchen, Gyalse Tukchok Tsal, Drakpa Paljor, Lodrö Rapyang, Lachen Dorje | |||
Chang, Lhaje Lodrö Zangpo, Dorje Yeshe, and Siddhivajra, down to the | |||
Great Tertön, from whom the lineage passed down just as in the preceding | |||
case of the empowerment. | |||
The lineage for the supplication prayer to the lineage of the Category of | |||
Mind is the same, from the author himself onward. | |||
The lineage for the manual of instruction according to the eastern | |||
Tibetan tradition, by the Katok master Chenga Namkha Dorje, is a lineage | |||
of reading transmission that also includes that of the detailed instruction | |||
for the Web of Magical Illusion—that is, from Samantabhadra to Vajrasattva, | |||
Garap Dorje, Mañjuśrīmitra, Dhahetala, Gomadeva, Rapnang Tenma, Tsokyi | |||
Dakpo, Nāgārjuna, Dorje Lekpa Tsal, Kukurāja, the “one with nine topInterior_DNZ_Catalog_12_03_13.indd 115 3/18/13 3:55 PM | |||
116 The Catalog | |||
knots,” Dīpaṃkara, Śrīsiṃha, Bairotsana, Yudra Nyingpo, Salrap Chenpo, | |||
Palgyi Gyalpo of Ma, Jangchup Sherap of the Nyen clan, Yönten Jungne, | |||
Chokro Gomchung, Jampa Gomchen, Jangtön Namdak, Dampa Deshek, | |||
Chöje Tsangtön, Jampa Bum, Yeshe Bum, Yenpa Rinpoche, Bodhiśrī, and | |||
Vajraśrī (alternatively, from the great Jampa Bum the transmission passed | |||
to Tsade Chengawa, Drung Tukje Yeshe, Tönpa Wangjor Pal, to Vajraśrī). | |||
Palbar Namkha Dorje received this transmission from three masters—Yenpa | |||
Rinpoche, Jangchub Pal, and Moktön Dorje Pal—after which it passed to | |||
Palbum, Rinchen Palwa, Lodrö Zangpo, Sönam Döndrup, Namkha Gyatso, | |||
Wangdrak Gyatso, Chönyi Gyatso, Jangchup Gyaltsen, Ön Orgyen Namrol, | |||
Drung Namkha Gyatso, Losal Gyatso, Chökyi Dorje, Tsewang Chokdrup, | |||
Könchok Tupten Gyatso, Gyurme Tenzin, Choktrul Tupten Gyaltsen, and | |||
Kunzang Dorje Ziji, who graciously conferred this transmission on me. | |||
As for the Aro tradition of oral transmission (a tradition from eastern | |||
Tibet of the Category of Mind in the Great Perfection approach), [43a] | |||
the manual of instruction authored by Zhamar Kachö Wangpo is entitled | |||
Straightforward Instruction on the Heart Essence of the Vault of Space. The lineage for the reading transmission of these teachings began with the Lord of | |||
Sages538 and passed to the “child of the gods” Adhicitta, Garap Dorje, Śāvari | |||
Wangchuk, Maitrīpa (not the same master as the one famed in the New | |||
Schools), Śrīsiṃha, Bairotsana, Yudra Nyingpo, the translator Yeshe Zhönu | |||
of the Nyak clan, the incarnate Aro Yeshe Jungne, Yazi Böntön, Chokro | |||
Zangkarwa, Lodrö Jungne, Kongrap Tsoden Darmawa, Chegom Nakpo, Lama | |||
Drakarwa, Palden Dusum Khyenpa, Drogön Rechen, Gyalse Pomdrakpa, | |||
the mahāsiddhā Karma Pakṣi, Nyenre Gendun Bum, Kunkhyen Rangjung | |||
Dorje, Tokden Drakpa Senge, Ritröpa Darma Gyalwa, Kachö Wangpo, Lama | |||
Śākya Drakpa, and Chöpal Yeshe; down to this point there is an unbroken | |||
transmission of experientially based instruction. The lineage then passed to | |||
Lord Tongwa Dönden, Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso, | |||
Sangye Nyenpa, Mikyö Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi | |||
Wangchuk, Maṇipa Karma Sungrap, Rapjampa Karma Dorje, Dhītsa Karma | |||
Trinle Wangpo, the all-seeing Dharmākara, Dudul Dorje, Pema Nyinje | |||
Wangpo, and the lord guru Karma Tenpai Nyima, in whose presence the | |||
transmission passed to me. (The more direct lineage for the foregoing teachings passed from Aro Yeshe Jungne to Bagom Sönam Nyingpo to Dusum | |||
Khyenpa, and then the rest of lineage continued as outlined previously.) An | |||
alternative lineage passed from Samantabhadra to Vajrasattva, Garap Dorje, | |||
Śrīsiṃha, Bairotsana, Yudra Nyingpo, Aro Yeshe Jungne, Yase539 Böntön, | |||
Drugu Lokjung, Bagom Sönam Nyingpo, Dampa Dzegom Zhikpo, Tokden | |||
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Lineage Successions 117 | |||
Bara Gomchen, Jomo Nyangmo, and Dampa Śākya Gyal, from whom it | |||
passed to both Upa Tönśāk and Upa Zhikpo. From these last three the teachings passed to Chikar Lhaje Lhakangpa Yönten, Zhikpo Dutsi, Tatön Joye, | |||
Tatön Ziji, [43b] Yungtön Dorje Pal, the Gyalwang Karmapa Rolpai Dorje, | |||
and then to Kachö Wangpo, after whom it continued as outlined previously. | |||
The lineage of oral instruction for Precious Ship, the essential manual of instruction for the All-Creating Monarch authored by the omniscient | |||
Longchenpa, began with the teacher, All-Creating Monarch, and passed | |||
to Vajrasattva, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Bairotsana, Yudra | |||
Nyingpo, Chokro Lekpai Lodrö, Ba Gyalwai Wangpo, Tsur Chokgi Lama, | |||
Drung Yeshe Wangpo, Zurpa Rinchen Drak, Che Gawai Wangpo, Nyen | |||
Rinchen Tsemo, Chöje Kunga Döndrup, Zhönu Drup, Yeshe Wangpo, Drime | |||
Özer, Delek Gyatso, Mati Mangala, Yönten Palwa, Samdrup Gyatso, Namkha | |||
Zhönu, Namkha Longyang, Mati Dhvaja, Natsok Rangdrol, Khyapdal | |||
Lhundrup, Kunzang Namgyal, Dorje Pawo, Kundrol Namgyal, Ngedön | |||
Tenzin Zangpo, Rikzin Zangpo, Khen Pema Mangala, Zhenpen Taye, and | |||
Kunkhyen Sumpa, who graciously conferred it on me. | |||
For the inner cycle of the Category of Expanse in the Great Perfection | |||
approach, the lineage for the fourth chapter of the Supremely Vast Range of | |||
the Great Expanse, which constitutes the core of that tantra, paralleled the | |||
various lineages described above in the section on the tantra of the Category | |||
of Mind. | |||
There is a single lineage for all three components—empowerment, reading transmission, and instruction—for the following teachings: | |||
• the extensive arrangement of the methods for meditation, a practical | |||
application of the guru’s blessing; | |||
• the longevity empowerment that concludes this cycle; | |||
• the conferral associated with the guardian of these teachings, Medongchen; | |||
• the instruction in visualization for the “distilled essence of Ola Jose | |||
poured into the vessel that was Gyagom” and the associated manual | |||
for this oral lineage, entitled Opening the Eyes of the Fortunate, authored by Zhamar Chenga Chökyi Drakpa; | |||
• the source for the Vajra Bridge, with associated pith instructions and | |||
personal advice; | |||
• the summary of the Condensed Bridge; | |||
• Garland of Meditative Experience from the Precious Lineage of Oral Teachings and two associated manuals of instruction. | |||
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118 The Catalog | |||
This lineage began with dharmakāya Samantabhadra and passed to the | |||
sambhogakāya Vajrasattva, the nirmāṇakāya Sem-ngak Lhai Norbu, Garap | |||
Dorje, Mañjuśrīmitra, [44a] Śrīsiṃha, the great translator Bairotsana, Pang | |||
Mipam Gönpo, Ngenlam Jangchup Gyaltsen, Zangma Rinchen Yik, Khungyur | |||
Salwai Chok, Nyang Jangchup Drak, Nyang Sherap Jungne, Bagom Yeshe | |||
Jangchup, Dzeng Dharma Bodhi, Dzingkar Jose, the master Kunzang Dorje, | |||
Sangye Dongpo, Kyetse Yeshe Jangchup, Zik Yeshe Wangpo, Khenchen | |||
Ngurpa Sönam Ö, Ngurtön Vajreśvara, Sönam Gyaltsen, Sherap Gyaltsen, | |||
Zhönu Sherap, Zhönu Drakpa, Sangye Zangpo, Tsöndru Wangchuk, Tashi | |||
Drakpa Rinchen, Lachen Śākya Gyalpo, Gö Lotsāwa Zhönu Palwa, Zhamar | |||
Chenga Chökyi Drakpa, Sheldrak Chökyi Lodrö, Khyung Tsangwa Lodrö | |||
Palden, Pangtön Karma Gurupa, Pangtön Chöwang Lhundrup, Chöwang | |||
Kunzang, Pangtön Kunzang Chögyal, Terdak Lingpa, Rinchen Namgyal, | |||
the throne holder Pema Tenzin, Oḍīyana, Gyurme Rikzin Zangpo, Jangsem | |||
Pema Mangala, Khedrup Rikpai Dorje, and the omniscient guru Mañjughoṣa, | |||
who graciously bestowed this transmission on me. (The transmission for the | |||
supplication to the lineage of the Category of Expanse, authored by the | |||
Great Tertön, began with the author himself and continued as described in | |||
the preceding case.) | |||
In the third, secret cycle of the Category of Direct Transmission, the lineage for the Quintessential Keystone of the Category of Direct Transmission in | |||
the Great Perfection Approach of Utter Lucidity, containing the legacies of the | |||
three buddhas and the testaments of the four masters of awareness, paralleled the one described below for the empowerments and instructions. | |||
As for the lineage of maturation and liberation based on the four empowerments—elaborate, unelaborate, extremely unelaborate, and utterly | |||
unelaborate—from the Innermost Drop of the Guru cycle authored by the | |||
omniscient and noble Longchen Rapjam, as well as the Oral Transmission of | |||
Vimala: Manual of Instruction That Unites in a Single Mainstream the “Mother | |||
and Child” Cycles of the Heart Drop Teachings, this began with dharmakāya— | |||
the masculine and feminine aspects, Samantabhadra and Samantabhadrā, | |||
in unity—and passed to the entire vast range of peaceful and wrathful victorious ones, [44b] the great one gone to bliss Vajradhara, Vajrasattva, | |||
Vajrapāṇi, Garap Dorje, Mañjuśrīmitra, Śrīsiṃha, Jñānasutra, Vimalamitra, | |||
the omniscient knower of the three times Padmākara, the Buddhist ruler Trisong Detsen, Tingzin Zangpo, Dangma Lhungyal, Senge Wangchuk, | |||
Gyalwa Zhangtön, Khepa Nyibum, Guru Jober, Senge Gyapa, Melong Dorje, | |||
Kumararāja, Longchen Rapjam, Khyapdal Lhundrup, Drakpa Özer, Sangye | |||
Önpo, Dawa Drakpa, Kunzang Dorje, Gyaltsen Palzang, Natsok Rangdrol, | |||
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Lineage Successions 119 | |||
Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Terdak Lingpa, Rinchen | |||
Namgyal, Orgyen Tenzin Dorje, Gyurme Trinle Namgyal, Trinle Chödrön, | |||
and my omniscient guru Jampaiyang Khyentse Wangpo, who graciously bestowed these transmissions on me. The lineage of reading transmissions for | |||
the texts of the four empowerment rituals, as well as Wish-Fulfilling Ocean, | |||
the ritual feast offering, is as in the preceding case. | |||
The lineage for the teachings from the Profound Innermost Drop collection—the empowerments for the “Three Cycles of the Sphere of Being” and | |||
Illuminating Lamp: Practical Instructions for the Empowerment, as well as the | |||
Great Practical Instruction of the Sublime Secret and the Quintessential Practical | |||
Instruction—is one of continuous instruction, based on a word-by-word reading | |||
transmission. It began with Samantabhadra and passed to Vajrasattva, Garap | |||
Dorje, Mañjuśrīmitra, Śrīsiṃha, Vimalamitra, Tingzin Zangpo of the Nyang | |||
clan, Be Lodrö Wangchuk, Dro Rinchen Barwa, Dangma Lhungyi Gyaltsen, | |||
Chetsun Senge Wangchuk, Guru Shangpa Repa, Lama Zapdön Chöbar, Dampa | |||
Gyertön and his spiritual son, Nyentön Sherap Tsemo, the two brothers who | |||
were incarnations of Yönten Gang, Rikzin Kumararāja, the omniscient Özer | |||
Gocha, Delek Gyatso, Mati Mangala, Jangsem Yönten Pal, the incarnate | |||
Samdrup Gyalpo, [45a] Shangpa Rechen, Namkha Zhönu, Khalong Yangpa, | |||
Mentse Lodrö Gyaltsen, Gyalse Sherap Gyaltsen, Tsultrim Sangye, Ösel | |||
Chokyang, Jamyang Chökyong Wangchuk, Gönpo Sönam Chokden, Trinle | |||
Lhundrup, Terdak Lingpa, Rinchen Namgyal, the throne holder Pema Tenzin, | |||
Gyurme Trinle Namgyal, Pema Tenkyong Gyurme, Pawo Tsuklak Chögyal, | |||
Dzogchenpa Orgyen Chöpel, Tokden Karma Pelgye, and the incarnate Karma | |||
Zhenpen Tenpa Dargye, from whom I received these transmissions. | |||
As for the lineage of the Precious Golden Garland, the manual of instruction for the heart essence of profound meaning, this began with dharmakāya | |||
Samantabhadra and passed to the sambhogakāya buddhas of the five families, the nirmāṇakāya Vajradhara, the teacher Vajrasattva, Garap Dorje, | |||
Śrīsiṃha, Pema Tötreng, Yeshe Tsogyal, the princess Pemasal, Ledrel Tsal, | |||
Lekdenpa, the omniscient Drime Özer, Delek Gyatso, Tsungme Yönten Palwa, | |||
Sangye Rinchen, Sangye Gyaltsen, Dzayik Tsulgyal, Sönam Namgyal, Orgyen | |||
Tenzin, Karma Guru, Kunzang Paljor, Dongak Tenzin, Trinle Lhundrup, and | |||
Terdak Lingpa, following whom the lineage can be drawn as in the case of | |||
the Innermost Drop of the Guru. An alternative lineage paralleled that of the | |||
foregoing case of the legacies and testaments. | |||
As for essential instructions on the three aspects of virtue, the three topics of the Great Perfection cycle Resting at Ease in Mind Itself (taken from | |||
the collected works of the omniscient Drime Özer) and the “Three Cycles | |||
Interior_DNZ_Catalog_12_03_13.indd 119 3/18/13 3:55 PM | |||
120 The Catalog | |||
of Natural Freedom” (taken from his miscellaneous writings), the lineage | |||
of instruction and reading transmission for these texts is as follows (the | |||
ways in which the individual lineages of the sutra and tantra teachings were | |||
transmitted are clearly set forth in the records of teachings received by | |||
masters in the past):540 From Longchen Rapjam onward the lineage passed | |||
to Dengom Chökyi Drakpa, [45b] Ngalpa Tönpa, Chökyi Drakpa, Sönam | |||
Paljor, Mentsepa, Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle | |||
Lhundrup, and Gyurme Dorje, after whom the lineage is as described above | |||
for the essential manual of instruction on the Heart Essence of Magical Illusion. | |||
I received this transmission in the presence of my precious lord Khyentse | |||
Wangpo, and also from my lord guru Gyurme Tutop Namgyal, who passed | |||
on a lineage associated with the Great Perfection approach transmitted by | |||
Lhodrak Sungtrul and others. | |||
The lineage for the manual of instruction for Stirring the Pit was transmitted from the author himself through the general lineage of the throne | |||
holders of Mindroling, down to Trinle Chödrön and then my sovereign lord | |||
Khyentse Wangpo, from whom I received it. | |||
As for the lineage of the authorization ritual for the seven classes of | |||
Ekajāṭi, guardian of these teachings, before Longchenpa it is the general lineage of the Heart Drop teachings. Following him it passed to Delek | |||
Gyatso, Mati Mangala, Yönten Pal, Tulku Samgyal, Namkha Zhönu, Khalong | |||
Yangpa, Mentsepa Lodrö Gyaltsen, Natsok Rangdrol, Tenzin Drakpa, Karma | |||
Gyalse, Rinchen Dargye, Trinle Lhundrup, and Terdak Lingpa. From him the | |||
transmission continued through several lineages, but the one that concerns | |||
us here passed to Gyurme Tekchok Tenzin, Gyurme Kunzang Namgyal, | |||
Pema Sangak Tenzin Chögyal, and Gyurme Tutop Namgyal, from whom it | |||
passed to me. | |||
B. Kadam | |||
In the second case, that of the precious Kadampa school, among the primary | |||
sources the main text is the Lamp on the Path to Enlightenment, the source | |||
verses on the graduated paths of the three spiritual models, authored by the | |||
incomparable Noble Lord. The lineage for the explanatory instructions and | |||
reading transmission of this teaching began with Paṇchen Dīpaṃkara and | |||
passed to the king of dharma Dromtön, Potowa Rinchen Sal, Sharawa Yönten | |||
Drak, Chumikpa Sherap Drak, Drotön Dutsi Drak, Sangye Gompa Senge | |||
Kyap, Chim Namkha Drak, Gyangro Lama Jangchup Bum, Chim Lozang | |||
Drak, Yönten Sönam Lhundrup, [46a] Lopön Drakpa Gyatso, Khenchen | |||
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Lineage Successions 121 | |||
Drupa Sherap, Gyatön Tsandra Dewa, Ritröpa Sönam Gyatso, Gartön Sherap | |||
Gyatso, Khedrup Palden Dorje, Yongzin Könchok Pel, Ngorchen Könchok | |||
Lhundrup, Je Könchok Palden, Jampa Kunga Tashi, Drupkhangpa Palden | |||
Döndrup, Gönpo Sönam Chokden, Tsetsok Umdze Kunga Ngödrup, Je | |||
Puntsok Lekjor, Kangyurwa Ngawang Rapten, Morchen Kunga Lhundrup, Je | |||
Jampal Gyatso, Khenchen Gendun Gyatso, Könchok Jikme Wangpo, Khen | |||
Könchok Gyaltsen, Drupchen Könchok Gyatso, Könchok Tenpa Rapgye, and | |||
the all-seeing Jamyang Khyentse Wangpo, who graciously conferred the | |||
transmissions on me. | |||
As for the lineage for the text authored by Tokden Kachö Wangpo on the | |||
graduated path according to the tradition of Gampo, it paralleled the lineage | |||
for the bodhisattva vow (as described below) from the Noble Lord onward, | |||
and I received it from Pema Nyinje Wangpo and the Gyalwang Karmapa | |||
Tekchok Dorje. | |||
The lineage for the explanations and reading transmission of Quintessence | |||
of Nectar: Manual of Instruction for the Pith Instructions Concerning the Three | |||
Spiritual Models, authored by Jetsun Tāranātha, began with the Noble Lord, | |||
the glorious Atīśa (in whom three lineages—that of profound view, that of | |||
extensive conduct, and that of the blessings of spiritual practice—converged | |||
as one), and passed to Dromtön, Potowa, Sharawa, Tumtön Lodrö Drak, | |||
Dotön, Palden Dromoche, Kyotön Senge Kyap, Chim Namkha Drak, Kyotön | |||
Mönlam Tsultrim, Zeu Drakpa, Chim Lozang Drakpa, Drotön Kungyalwa, | |||
Drupa Sherap, Sönam Chokdrup, Palden Döndrup, Sönam Drakpa, Kunga | |||
Chokdrup, Kunga Drolchok, Lungrik Gyatso, Tāranātha, Rinchen Gyatso, | |||
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, [46b] | |||
Kagyu Trinle Shingta, Kunga Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin, | |||
and Karma Lhaktong, from whom I received this transmission. While I have | |||
received many special transmission lineages associated with this teaching, | |||
the foregoing is simply the most fundamental one. | |||
The lineage of instructions and reading transmissions for Concise Meaning | |||
of the Graduated Path, authored by Lord Lozang Drakpa, began with the | |||
Precious Lord himself and passed to Khedrupa, Drongtse Rinchen Gyatso, | |||
Paṇchen Zangpo Tashi, Paṇchen Namzawa, Paṇchen Yeshe Tsemo, Paṇchen | |||
Dönyö Gyaltsen, Khedrup Sangye Yeshe, Paṇchen Lozang Chökyi Gyaltsen, | |||
Kyishöpa Ngawang Tenzin Trinle, Zimshak Lozang Khetsun, Drungpa Ngelek | |||
Lhundrup, Je Ngawang Chödrak, Dukhorwa Yönten Dargye, Je Sönam | |||
Zangpo, Ngawang Döndrup, Longdol Ngawang Lozang, Yongzin Ngawang | |||
Chöpel, Jamgön Jampa Puntsok, and my omniscient precious guru, who | |||
conferred the oral teachings on me. | |||
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122 The Catalog | |||
As for the lineage of reading transmission for Refined Gold: Manual of | |||
Instruction on the Graduated Path to Enlightenment, authored by the third | |||
Gyalwang Dalai Lama, Sönam Gyatso, it began with the author himself | |||
and passed to Chenga Chöpal Zangpo of Drakgön Monastery, Khöntön | |||
Paljor Lhundrup, Zur Paljor Trinle Rapgye, Ngawang Lozang Gyatso, | |||
Neten Jamyang Drakpa, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang | |||
Jampa, Longdol Ngawang Lozang, Khenpo Lozang Tutop Nyima of Harchen | |||
Gomang, Lhatsun Döndrup Gyaltsen, Shenyen Yeshe Gongpel, and the omniscient Jampaiyang,541 who passed the transmission to me. | |||
The linage for the instructions and reading transmissions of the intimate | |||
oral lineage of the graduated path, given on the basis of Blissful Path, the | |||
manual of instruction authored by Paṇchen Lozang Chökyi Gyaltsen, [47a] | |||
is as follows according to the record of teachings received by Longdol: It | |||
began with the lord Jampal Nyingpo and passed to Gyaltsap Darma Rinchen, | |||
Khedrup Gelek Palzang, Je Sherap Senge, Gyalwa Gendun Drup, Baso Chökyi | |||
Gyaltsen, Dulzin Lodrö Bepa, Drupchen Chökyi Dorje, Je Kyapchok Palzang, | |||
Ensapa Lozang Döndrup, Gyalwa Sönam Gyatso, Khedrup Sangye Yeshe, | |||
Paṇchen Lozang Chökyi Gyaltsen, Drungpa Tapukpa, Tsöndru Gyaltsen, | |||
Drung Tapukpa Damchö Gyaltsen, Drupkhang Gelek Gyatso, Purbuchok | |||
Ngawang Jampa, Yongzin Yeshe Gyaltsen, Gungtangpa Könchok Tenpai | |||
Drönme, Zhungpa Ritröpa Könchok Dargye, Jamgön Jampa Puntsok, and my | |||
omniscient and all-seeing lord guru, who passed the transmission on to me. | |||
As a relevant factor at this point, there are distinct alternate lineages for | |||
the transmission of the vow for arousing bodhicitta in the lineage of profound view, such as the lineage transmitted by Jowo Tangpa Dza and Jikme | |||
Jungne, or the one that Sangye Yeshe passed to the great Ngok Lotsāwa. | |||
Here, however, if we consider how the two lineages were passed down from | |||
the incomparable Noble Lord, the lineage of profound view began with the | |||
perfect Buddha, the Lord of Sages, and passed to Mañjuśrīkumāra, the exalted Nāgārjuna, Āryadeva, Candrakīrti, Vidyākokila, Kusāli the Elder, Kusāli | |||
the Younger, and Serlingpa Chökyi Drakpa. The lineage of extensive conduct began with the transcendent and accomplished conqueror Śākyamuni | |||
and passed to the regent Maitreyanātha, the exalted Asaṅga, the master | |||
Vasubandhu, Vimuktasena, Paramasena, Vinitasena, Vairocana, Haribhadra, | |||
Kusāli the Elder, Kusāli the Younger, and the bodhisattva Serlingpa. Both | |||
lineages then passed to the Lord Dīpaṃkara and then to Dromtön Gyalwai | |||
Jungne, Chenga Tsultrim Bar, Jayulwa, Yeshe Bar, [47b] Gyachak Riwa, | |||
Nazurwa, the incomparable Dakpo Lhaje, Dusum Khyenpa, Rechen Sönam | |||
Drakpa, Gyalse Sönam Dorje, Drupchen Chökyi Lama, Nyenre Gendun Bum, | |||
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Lineage Successions 123 | |||
Rangjung Dorje, Yungtön Dorje Pal, Gönpo Gyaltsen, Dzamling Chökyi | |||
Drakpa, Kachö Wangpo, Dezhin Shekpa, Chöpal Yeshe, Tongwa Dönden, | |||
Jampal Zangpo, Paljor Döndrup, Chödrak Gyatso, Sangye Nyenpa, Mikyö | |||
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying Dorje, | |||
Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje, Chökyi | |||
Jungne, the Gyalwang Karmapa Dudul Dorje, and Jamgön Pema Nyinje | |||
Wangpo, in whose gracious presence I received the transmission of the ritual for arousing bodhicitta as aspiration and application on two occasions, | |||
as well as that for the arousal of the ultimate aspect of bodhicitta as passed | |||
down from the lord Jikten Sumgön. Alternatively, from the lord Chökyi | |||
Jungne a lineage passed to Karma Chakme, Pema Kunga, Trinle Wangjung, | |||
Sherap Drakpa, Karma Tsangyang, and Karma Tenzin Trinle (the fourth sublime incarnation), from whom I received it. | |||
As for the lineage through which the arousal of bodhicitta and transmission | |||
of the vow takes place according to the tradition of extensive conduct in the | |||
Mahāyāna approach, this began with the completely and perfectly enlightened Buddha and passed to the lord protector Maitreya, the exalted Asaṅga, | |||
the master Vasubandhu, the venerable Vimuktasena, Paramasena, the master | |||
Haribhadra, both Kusāli the Elder and Kusāli the Younger, Serlingpa Chökyi | |||
Drakpa, the Noble Lord Dīpaṃkara,542 Gyalwa Dromtön, Chenga Tsultrim | |||
Bar, Geshe Jayulwa, Gyalse Charchenpa (also known as Mumenpa), Drotön | |||
Dutsi Drak, Sangye Gompa Senge Kyap, [48a] Chim Namkha Drak, Khenchen | |||
Senge Kyap, Khetsun Sönam Yeshe, Jangsem Sönam Drakpa, Gyalse Tokme | |||
Zangpo Pal, Drupchen Buddhaśrī, Ngorchen Kunga Zangpo, Khedrup Palden | |||
Dorje, Khenchen Könchok Tsultrim, Gorumpa Kunga Lekpa, Jamyang | |||
Khyentse Wangchuk, Je Wangchuk Rapten, Khenchen Ngawang Chödrak, | |||
Jamgön Kunga Sönam, Dese Sönam Wangchuk, Lhakhang Khenchen | |||
Döndrup Lekzang, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, | |||
Sachen Kunga Lodrö, Muchen Sönam Palzang, Muchen Yeshe Gyalchok, | |||
Yongzin Lodrö Gyatso, Sakyapa Ngawang Dorje Rinchen, and the omniscient | |||
Jamyang Khyentse Wangpo, who was enormously gracious in entrusting me | |||
with this transmission. An alternative lineage passed from Jangsem Sönam | |||
Drakpa to Butön Rinchen Drup, Tukse Rinchen Namgyal, Khenchen Drupa | |||
Sherap, Paṇchen Gendun Drup, Dulzin Lodrö Bepa, Paṇchen Lungrik Gyatso, | |||
Je Kyapchok Pal, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen | |||
Lozang Chökyi Gyaltsen, Drungpa Tsöndru Gyaltsen, Tapukpa Damchö | |||
Gyaltsen, Drupkhangpa Gelek Gyatso, Purbuchok Ngawang Jampa, Yongzin | |||
Yeshe Gyaltsen, Shenyen Lozang Gyaltsen, Rinchen Losal Tenkyong, and | |||
Jampalyang Khyentse Wangpo, who conferred it on me. Yet another linInterior_DNZ_Catalog_12_03_13.indd 123 3/18/13 3:55 PM | |||
124 The Catalog | |||
eage passed from Gyalse Tokme to Lochen Jangchup Tsemo, Deön Lochen | |||
Drakgyal, Bodong Paṇchen Chokle Namgyal, [48b] Jamlingpa Lachen Sönam | |||
Namgyal, Serdok Paṇchen Śākya Chokden, Paṇchen Dönyö Drupa, Jetsun | |||
Kunga Drolchok, Paṇchen Lungrik Gyatso, Jetsun Kunga Nyingpo, Gyaltsap | |||
Yeshe Gyatso, Je Yönten Gönpo, Drupchen Gönpo Paljor, Tsungme Gönpo | |||
Drakpa, Drupwang Gönpo Namgyal, Rikzin Jamyang Gyatso, Kunzik Trinle | |||
Shingta, Mokchokpa Kunga Gelek, Kunga Lhundrup Gyatso, Je Kagyu Tenzin, | |||
Lama Karma Lhaktong, and Drupwang Karma Norbu, who was very gracious | |||
in conferring this transmission on me. | |||
As for the primary teaching in the tradition of advice, that of the Seven | |||
Points of Mental Training, the lineage of experientially based instruction that | |||
I received in a thorough manner began with the Lord of Sages and passed | |||
to Maitreya, Asaṅga, Vasubandhu, Bhaṭṭāraka Vimuktasena, Guṇamitra, | |||
Haribhadra, Pūrṇavardhana, Kusāli the Elder, Kusāli the Younger, Serlingpa, | |||
the lord protector Atīśa, Gyalwa Dromtön, Potowa, Sharawa, Ja Chekhawa | |||
Yeshe Dorje, Se Kyilbupa Chökyi Gyaltsen, Özer Lama, Lhadingpa Jangchup | |||
Bum, Ön Kunga Gyatso, Tsok Yönten Pal, Khen Dewa Pal, Kazhi Drakpa | |||
Zhönu, Jangsem Sönam Drakpa, Gyalse Tokme Zangpo Pal, Yönten Lodrö, | |||
Zhönu Lodrö, Paṇchen Śākya Chokden, Kunga Chokdrup, Jetsun Drolchok, | |||
Lungrik Gyatso, Tāranātha, his two regents,543 Yönten Gönpo, Gönpo Paljor, | |||
Gönpo Drakpa, Gönpo Namgyal, Tsewang Norbu, Trinle Shingta, Kunga | |||
Gelek Palbar, Kunga Lhundrup, Kagyu Tenzin, Karma Lhaktong, and Gyalse | |||
Jangchup Sempa Zhenpen Taye. [49a] An alternative lineage passed from | |||
Gyalse Tokme to Buddhaśrī, Ngorchen Kunga Zangpo, Muchen Könchok | |||
Gyaltsen, Ngawang Sherap Zangpo, Nyuklo Paṇchen Ngawang Drakpa, | |||
Ngawang Chödrak, Shau Lotsāwa, Chobgyepa Khyenrap Zhap, Morchen | |||
Kunga Lhundrup, Nesarwa Kunga Lekpai Jungne, Kunga Lodrö, Kunga | |||
Khedrup Wangpo, and Jampa Kunga Tenzin and Jamgön Dorje Rinchen, | |||
from both of whom Jamyang Khyentse Wangpo received this transmission | |||
and graciously conferred it on me. | |||
Concerning the source verses for the Seven Points of Mental Training with | |||
interlinear notes, the lineage of continuous reading transmission paralleled | |||
the two foregoing cases. | |||
In the case of Mental Training: Opening the Door to the Dharma, authored by Gyama Lodrö Gyaltsen, the lineage of instruction and reading | |||
transmission began with the author and passed to Dönyö Palden of Sera | |||
Monastery, Paṇchen Sönam Drakpa, Gyalwa Sönam Gyatso, Paṇchen Rikpai | |||
Senge, Je Tashi Rinchen, Paṇchen Lozang Chökyi Gyaltsen, Lozang Tenpa | |||
Dargye of Lhasa, Yongzin Sönam Drakpa, Paṇchen Lozang Yeshe, Lozang | |||
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Lineage Successions 125 | |||
Tenpa, Puntsok Gyatso, Lozang Tsultrim, Ngawang Gyatso, Dewai Dorje, | |||
Ngawang Chözin, Khyenrap Losal, Jamyang Mönlam, Yeshe Gyatso, Lozang | |||
Yeshe Tenzin, Palden Chokdrup, Tupten Chökyi Drakpa, and Tupten Lekshe | |||
Zangpo, who conferred it on me. | |||
Before Muchen Sempa Chenpo, the lineage for the collection known as | |||
the One Hundred Teachings on Mental Training is as outlined in the records | |||
of teachings received by the Precious Fifth, Zhuchen, and others. From | |||
Muchen Sempa Chenpo the transmission passed to Jetsun Sangye Rinchen, | |||
Ngorchen Könchok Lhundrup, Mupa Könchok Gyatso, [49b] Muchen Sangye | |||
Gyaltsen, Mupa Drupwang Sönam Lhundrup, Jamgön Kunga Sönam, Dese | |||
Sönam Wangchuk, Khenchen Döndrup Lekzang, Morchen Kunga Lhundrup, | |||
Nesarwa Lekpai Jungne, Kangyurwa Tapke Gyatso, Geshe Lozang Gyatso, | |||
Drakgyap Lozang Chöpel, Geshe Tokme (also known as Gelek Chöpel), | |||
Martön Khyapdak Dorje, Walmang Könchok Gyaltsen, Könchok Tenpa | |||
Rapgye, and Jamyang Khyentse Wangpo, who conferred it on me. | |||
The lineage of reading transmission for the manual of instruction on | |||
the Seven Points of Mental Training authored by Gyalse Tokme Zangpo Pal | |||
began with the author and passed to Nyakpupa Sönam Zangpo, Pakpa | |||
Sönam Dar, Pakpa Kunga Gyaltsen, Kunkhyen Śākya Ö, Deön Kunga Ö, | |||
Sheu Lotsāwa Kunga Chödrak, Ngawang Choklek Dorje, Khyenrap Tenzin | |||
Zangpo, Jampa Ngawang Lhundrup, Ngawang Tenzin Gyatso, Kangyurwa | |||
Ngawang Rapten, Kangyurwa Ngawang Chögyal, Lozang Jampal Gyatso, | |||
Ritrö Lozang Döndrup, Drakkar Kachupa Ngawang Drakpa, Khenchen | |||
Könchok Gyaltsen, Martön Khyapdak Dorje, Khenzur Sönam Drakpa of | |||
Sera Je College, Geshe Kalzang Khedrup of Chuzang, Takpu Yongzin Yeshe | |||
Gyatso, Könchok Tenpa Dargye, and my lord guru Jamyang Khyentse | |||
Wangpo, who conferred it on me. | |||
Up to Nyukla Paṇchen, the lineage of reading transmission for A Bodhisattva’s Garlands of Gems, the source verses for the precious volumes of | |||
Kadampa teachings, paralleled that of the empowerment lineage discussed | |||
below. It then passed to Dakpo Paṇchen Chokle Namgyal, [50a] Ngaripa | |||
Lhawang Lodrö, Jamyang Könchok Lhundrup, Khamtön Sherap Gyaltsen, | |||
Tartse Namkha Gyaltsen, Drupkhangpa Palden Döndrup, Deön Palchok | |||
Gyaltsen, Rinchen Sönam Chokdrup, Ngawang Lozang Gyatso, Neten | |||
Jamyang Drakpa, Je Trinle Lhundrup, Ngawang Lozang Dargye, Drakpa | |||
Gyatso, Lozang Tenpai Gyaltsen, the Gyalwang Dalai Lama Kalzang Gyatso, | |||
Khenpo Kalzang Yönten, Martön Khyapdak, Tri Ngawang Chöpel, Yeshe | |||
Tupten Gyatso, Könchok Tenpa Dargye, and Jamyang Khyentse Wangpo, | |||
who conferred the transmission on me. | |||
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126 The Catalog | |||
The lineage for the empowerment for the “Sixteen Spheres” began with the | |||
Noble Lord, Dīpaṃkara Śrījñāna, and passed to the king of dharma Dromtön, | |||
Ngok Lekpai Sherap, Ngaripa Sherap Gyaltsen, Puchungwa Zhönu Gyaltsen, | |||
Kamawa Drom Rinchen Gyaltsen, Zhangtön Darma Gyaltsen, Drom Jangchup | |||
Zangpo, Tönpa Namkha Rinchen, Drom Zhönu Lodrö, Khenpo Nyima | |||
Gyaltsen of Nartang Monastery, Lingkhawa Rinchen Jangchup, Galungpa | |||
Rikyi Dakpö Pal, Galungpa Jangchup Pal, the master of Nyukpa Sönam Özer, | |||
Göngön Chuserwa Sangye Zangpo, Jadralwa Sönam Zangpo, Lama Paldenpa, | |||
Khenchen Namkha Özer of Taktsang Monastery, Neten Yeshe Tsultrim, | |||
Khenchen Ratna Akāra Śānti, Nyukla Paṇchen Ngawang Drakpa, Lopa | |||
Chenga Ngawang Chödrak Gyaltsen, Je Kunga Lekdrup, Je Kunga Chödrak, | |||
Chobgyepa Choklek Dorje, Khyenrap Tenzin Zangpo, Khyenrap Ngawang | |||
Lhundrup, Chöje Trinle Namgyal, [50b] Rinchen Sönam Chokdrup, Ngawang | |||
Lozang Gyatso, Neten Jamyang Drak, Kyishö Tulku Ngawang Tenzin Trinle, | |||
Je Lozang Chözin, Dongkor Zhapdrung Puntsok Gyatso, Zhang Zhungpa | |||
Yeshe Taye, Könchok Jikme Wangpo, Gungtangpa Könchok Tenpai Drönme, | |||
Könchok Tenpa Rapgye, and the all-seeing Mañjughoṣa, who with great delight conferred this transmission on me in his actual presence. | |||
As for the Practical Implementation of Meditation and Mantra Repetition authored by Könchok Tenpai Drönme, the author transmitted this to Könchok | |||
Tenpa Dargye, who passed it to my guru Jamgön, who conferred it on me. | |||
From the Four Deities of the Kadampa tradition, the lineage of the authorization ritual for the Sage Vajrāsana and two retinue deities, this began | |||
with the Lord of Sages and passed to the Noble Lord, Gönpawa, Nezurwa, | |||
Langtangpa, Zhang Zhungpa, Mumenpa, Sangye Gompa, Chim Namkha | |||
Drak, Kyotön Mönlam Tsultrim, Zeu Drakse, Chim Lozang Drakpa, Drotön | |||
Kunga Gyaltsen, Pangtön Drupa Sherap, Khenchen Palden Döndrup, Ratön | |||
Yönten Palzang, Jetsun Kunga Chokdrup, Jetsun Kunga Drolchok, Khenchen | |||
Lungrik Gyatso, and Jetsun Tāranātha, from whom it passed to Gyaltsap | |||
Rinchen Gyatso and Trinle Wangmo, and from both of them to Nyingpo | |||
Taye, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle | |||
Shingta, Tenzin Chökyi Nyima, Kagyu Trinle Namgyal, and Pema Nyinje | |||
Wangpo, who conferred it on me. For Avalokiteśvara, Tārā, and Acala the | |||
lineages came from their respective sources but are the same as the above | |||
from the Noble Lord onward. An alternative lineage from the authorization | |||
ritual by the Sage passes from the Noble Lord, the glorious Atīśa, through | |||
Naktso Lotsāwa, Rongpa Chaksorwa, Jawa Dul, [51a] Chökyi Jangchup, | |||
Zulpuwa, Könchok Senge, from both the foregoing two to Tsultrim Rinchen, | |||
and then to Darma Zangpo, Zhönu Gyaltsen, Gyaltsen Döndrup, Rinchen | |||
Interior_DNZ_Catalog_12_03_13.indd 126 3/18/13 3:55 PM | |||
Lineage Successions 127 | |||
Gyaltsen, Bodhisattva, Rinchen Drakpa, Sönam Lhawang, Ngawang Drakpa, | |||
Sönam Palden, Ludrup Gyatso, Ngawang Chödrak, Kunga Sönam, Sönam | |||
Chokdrup, the Great Fifth Dalai Lama, Jamyang Drakpa, Lozang Chözin, | |||
Lozang Tenpa, Jatang Chöje, Yeshe Taye, Jikme Wangpo, Sönam Wangyal, | |||
Könchok Gyaltsen, Könchok Tenpa Rapgye, and my lord guru Khyentse, in | |||
whose presence I received the transmission. | |||
The lineage for the three-deity mandala of Avalokiteśvara is from | |||
Mahākaruṇika to Rāhulaguptavajra, Atīśa, Naktso Lotsāwa, Chaksorwa | |||
Sherap Bar, Bayuwa Sherap Tsultrim, Chegom Sherap Dorje, Kyergangpa, | |||
Nyentön Sangye Tönpa, Tsöndru Senge, Druptop Aseng, Serling Tashi | |||
Palwa, Dorje Palwa, Chöpal Sherap, Chenga Drakjung, Lowa Tsultrim Dar, | |||
and Chenga Sönam Lhawang, after whom the lineage is the same as for the | |||
authorization ritual for the Lord of Sages. | |||
The lineage for the authorization ritual of the three-deity mandala of | |||
Khādiravaṇī Tārā passed from Tārā to the Noble Lord, Naktso, and from | |||
there the same as for the Lord of Sages. | |||
The lineage for the single form of the blue Acala passed from the king of | |||
wrathful deities Acala to Atīśa, Gönpawa, Neu Zurpa, Tokden Zangmowa, | |||
Gendun Gangpa, Sangye Jowo Tsultrim Gönpo, Chökyi Dorje, Serkhangpa | |||
Rinchen Pel, Lopa Tsultrim Dar, and Chenga Sönam Lhawang, and from | |||
there the same as for the authorization ritual for the Sage. | |||
The lineage for the instructions on the view of the Sage comes from the | |||
Sage to Avalokiteśvara, Maitreyanātha, [51b] Asaṅga and his brother,544 | |||
Ārya Vimuktisena and Bhadanta Vimuktisena, Vairocana, Haribhadra, Kusāli | |||
the Elder and Younger, Serlingpa, the Noble Lord, Dromtönpa, Potowa, | |||
Langri Tangpa, Gyatön Chakriwa, Dakpo Lhaje, Naljor Chöyung, Gyergom | |||
Chenpo, Gyagom Riwa, Bodong Tsöndru Dorje, Nyenchen Sönam Tenpa, | |||
Sherap Bum, Tokme Zangpo, Drakpa Gyaltsen, Drakpa Shenyen, Rinchen | |||
Gyaltsen, Gyalwa Chakna, Kunga Lodrö, Nyukla Paṇchen, Lopa Chenga, | |||
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk, | |||
Sönam Chokdrup, the Great Fifth Dalai Lama, Gendun Döndrup, Ngawang | |||
Tenzin Trinle, Lozang Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang | |||
Lozang, Kalzang Tupten, Gelek Tenzin, Könchok Gyaltsen, Tenpa Rapgye, | |||
and my guru Mañjughoṣa, from whom I received it. | |||
As for the instructions on the Avalokiteśvara practice Compassion | |||
Permeating Space, these passed from Amitābha to Mahākaruṇika, Rāhula, | |||
Atīśa, Naktso, Rongpa, Chaksorwa, and Bayuwa, from whom both Ngaripa | |||
Sherap Gyaltsen and Chegom received the instructions. From both of them | |||
Kyergangpa received the transmission, which then passed to Nyentön, | |||
Interior_DNZ_Catalog_12_03_13.indd 127 3/18/13 3:55 PM | |||
128 The Catalog | |||
Sangye Tönpa, Tsangma Shangtön, Gyaltsen Bum, Jampa Pal, Jampa Mönlam | |||
Wangchuk, Sönam Gyaltsen, Sherap Zangpo, and Nyukla Paṇchen, and from | |||
thereon the same as for the instructions on the view of the Sage. | |||
The instructions for the fivefold recollection of Tārā passed from the venerable Tārā to Dīpaṃkara, Gyalwai Jungne, Lekpai Sherap, Ngaripa Sherap | |||
Gyaltsen, Puchung Zhönu Gyaltsen, Kamawa Rinchen Gyaltsen, Zhangtön | |||
Darma Gyaltsen, Dromtön Jangchup Zangpo, [52a] Tapka Namkha Rinchen, | |||
Dromtön Zhönu Lodrö, Lama Drakpukpa, Khenchen Galungpa, Önpo Sönam | |||
Ö, Sönam Zangpo, Lama Paldenpa, Tsangpa Lodrak, Śākya Gyaltsen, Sönam | |||
Lhawang, Chödrak Gyaltsen, and Paṇchen Namkha Wangchuk, and from | |||
thereon the same as for the instructions on the view of the Sage. | |||
As for the six practices of Acala, these passed from Vajradhara to | |||
Indrabhūti, *Nāgayoginī,Visukalpa, Sarahapa, Ārya Nāgārjuna, Candrakīrti, | |||
Vīryamitra, *Lalitavajra, the venerable Līlāvajra, Śāntipa, the Noble Lord, | |||
Gompa Wangchuk Bar, Neu Zurpa, Gyergom Chenpo, Sangye Öntön, Tokden | |||
Zangmowa, Lhatrang Sowa, Lopön Chakriwa, Sangye Zhönu Ö, Gyamawa | |||
Tashi Gyaltsen, Khenchen Sangye Rinchen, Drakpa Tsultrim, Gyalwa | |||
Zangpo, Jadral Sönam Rinchen, Chödrak Zangpo, Rinchen Gyaltsen, Gyalwa | |||
Chakna, Kunga Lodrö, Teu Ripa Rinchen Chögyal, and Nyukla Paṇchen, and | |||
from there as in the foregoing case. | |||
The lineage for the source text on the Precious Lord’s excellent work, Three | |||
Principles of the Spiritual Path, passed from the lord Tsongkhapa to Khedrup | |||
Je, Drongtse Lhatsun Rinchen Gyatsö Lodrö, Zangpo Tashi, Yeshe Tsemo, | |||
Tsultrim Topbar Özer, Dönyö Gyaltsen, Sangye Yeshe, Lozang Chögyan, | |||
Ngawang Tenzin Trinle, Lozang Khetsun, Ngelek Lhundrup, Yönten Dargye, | |||
Sönam Zangpo, Lupumpa Gendun Gyatso, Könchok Jikme Wangpo, Tenzin | |||
Gyatso, Lhatsun Döndrup Gyaltsen, Yeshe Gongpel, and my lord guru, from | |||
whom I received it. | |||
As for the lineage for the explanatory instructions on the foregoing | |||
text, this came from the venerable Mañjuśrīghoṣa [52b] to Gyalwa Jampal | |||
Nyingpo, Baso Chökyi Gyaltsen, Drupchen Chö Dorje, Ensapa Lozang | |||
Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi Gyaltsen, Ngakchen | |||
Könchok Gyaltsen, Paṇchen Lozang Yeshe, Khedrup Ngawang Jampa, the | |||
lord Jampa Mönlam, Yeshe Tenpa Rapgye, Yongzin Ngawang Chöpel, | |||
Choktrul Ngawang Yeshe Gyaltsen, and my omniscient precious guru,545 | |||
from whom I received it. | |||
As for the Main Path of Victorious Ones, Mahāmudrā teachings of the | |||
Geden school by Paṇchen Lozang Chökyi Gyaltsen, if the lineage after the | |||
author himself is found, it should be inserted at this point. | |||
Interior_DNZ_Catalog_12_03_13.indd 128 3/18/13 3:55 PM | |||
Lineage Successions 129 | |||
The lineage for the reading transmission of Heart Essence of Nectar, the | |||
instructions in the view of the Middle Way by Mangtö Ludrup Gyatso, is | |||
the same as for the 108 Instructions up to Kunga Drolchok, after which it | |||
passed to Ludrup Gyatso, Ngawang Chödrak, Sakyapa Kunga Sönam, his son | |||
Sönam Wangchuk, Khenchen Sönam Chokdrup, Jampa Ngawang Lhundrup, | |||
Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, | |||
Jampa Namkha Chime, Jampa Kunga Tenzin, and my omniscient and precious guru Jamyang Khyentse Wangpo, from whom I received it. | |||
As for the instructions in the view of qualified emptiness, these passed | |||
from Kunga Drolchok and others as is outlined below according to the 108 | |||
Instructions, and then from Rikzin Tsewang Norbu to the omniscient Tenpai | |||
Nyinje, Karma Tsewang Kunkhyap, the thirteenth Gyalwang Karmapa Dudul | |||
Dorje, and Vajradhara Pema Nyinje Wangpo, in whose presence I received | |||
it. (It would be best to trace the lineages of the two instructions on the view | |||
of the Middle Way as in the case of the 108 Instructions, which is presented | |||
below.) | |||
The lineage of the reading transmission for the instructions concerning | |||
Unity of Bliss and Emptiness, [53a] a ritual honoring the gurus authored by | |||
Paṇchen Lozang Chökyi Gyaltsen, passes from the venerable Mañjughoṣa to | |||
Umapa Pawo Dorje, the lord Jampal Nyingpo, Tokden Jampal Gyatso, Baso | |||
Chökyi Gyaltsen, Drupchen Chökyi Dorje, Lozang Döndrup, Sangye Yeshe, | |||
Lozang Chökyi Gyaltsen, Könchok Gyaltsen, Lozang Yeshe, Zöpa Gyatso, | |||
Ngawang Jampa, Yeshe Gyaltsen, Yeshe Tengye, Jamyang Mönlam, Jangtse | |||
Lozang Khedrup, and my omniscient and precious guru,546 who conferred it | |||
on me. | |||
The lineage for the authorization ritual combining the four protectors | |||
who are guardians of these teachings passed from Vajradhara to the brahmin | |||
Vararuci, Rāhula, the Noble Lord, Dromtön, Chenga, Jayulwa, Mumenpa, | |||
Drotön Dutsi Drak, Zhangtön Chökyi Jungne, Sangye Gompa, Chim Namkha | |||
Drak, Kyotön Mönlam Tsultrim, Jangchenpa Sönam Pel, Lama Tsulgye, | |||
Lachen Sönam Lodrö, Chenga Jinpa Pal, Khenchen Drakdönpa, Ratönpa, the | |||
lord Kunga Chokdrup, the lord Drolchok, the lord Kunga Tashi, and Jetsun | |||
Tāranātha, after whom it is the same as for the authorization rituals for the | |||
Four Deities of the Kadampa tradition, as presented above. | |||
The reading transmission for the mantra repetition of the “lone hero” | |||
form of Kartarīdhara comes from Khenchen Drakdönpa Pal to Khenchen | |||
Sönam Chokdrup, Khenchen Namtse Dengwa, Neten Lhachungpa, the lord | |||
Jampa Lhundrup, Jetsun Tāranātha, and so on as in the foregoing case. | |||
Interior_DNZ_Catalog_12_03_13.indd 129 3/18/13 3:55 PM | |||
130 The Catalog | |||
As for the five-deity mandala for the white form of Jambhala, the transmission came from Avalokiteśvara to Gya Tsöndru Senge, Naktso Tsultrim | |||
Gyaltsen, Rongpa Chaksorwa, Putowa, Sharawa, Tumtönpa, Chumikpa | |||
Drakpa Gyaltsen, Drotön Dutsi Drak, Zhangtön Chökyi Lodrö, Chim Namkha | |||
Drak, Paldingpa, Dulzin Drakpa, Lama Gyagar Gyaltsen, Lama Senge | |||
Gyaltsen, Kunkhyen Rongpo, Paṇchen Rinpoche, Drakkar Sempa, the lord | |||
Doring Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is the same as | |||
for the foregoing lineages. [53b] | |||
C. Lamdre | |||
In the third case, that of the Lamdre, together with the cycles concerning | |||
the spiritual path, the first category is that of the primary sources. The | |||
lineage for the reading transmissions of the Vajra Lines, its summary, the | |||
verses summarizing the more detailed commentaries, the primary source | |||
concerning the inseparability of samsara and nirvana, the Instruction | |||
Manual for Jochak, the commentary in verse and its summary by Ngorchen, | |||
and the explanation of the Explication for Nyak is the same as for the lineage for the empowerments given below, down to Ngorchen, Muchen, and | |||
then from both of them to Gyaltsap Kunwang, then to Könchok Pelwa, | |||
Salo Jampai Dorje, and then from both of them to Könchok Lhundrup, | |||
then to Ngakchang Kunga Rinchen, Sönam Wangpo, Kunga Sönam, Kunga | |||
Tashi, Sönam Rinchen, Kunga Lodrö, Namkha Chime, Dong Lama Tenzin | |||
Puntsok, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, who bestowed it on me. | |||
With respect to the second category, that of the maturing factor of the | |||
causal empowerment in the “pith instruction” tradition of Hevajra, the | |||
lineage passed from Vajradhara to Nairātmyā, Virūpa, Kāṇha, Ḍāmarupa, | |||
Avadhūtipa, Gayadhara, Drokmi Lotsāwa, Setön Kunrik, Zhangtön Chöbar, | |||
Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, | |||
Chögyal Pakpa, Könchok Pal, Sönam Pal, Palden Lama Sönam Gyaltsen, | |||
Palden Tsultrim, Buddhaśrī, Ngorchen Dorjechang, Muchen Sempa Chenpo, | |||
Gyaltsap Kunga Wangchuk, Yongzin Könchok Pelwa, Lhachok Senge, | |||
Könchok Lhundrup, Sangye Senge, Namkha Palzang, Sönam Lhundrup, | |||
Palchok Gyaltsen, Sangye Puntsok, Sönam Palden, Palden Chökyong, | |||
Chökyong Zangpo, Namkha Chime, [54a] Jampa Naljor Jampal Zangpo, | |||
and the omniscient Vajradhara Jamyang Khyentse Wangpo, who in his supreme compassion graciously bestowed it on me. The lineage of the reading | |||
transmission for the two texts by Könchok Lhundrup—the sādhana and the | |||
Interior_DNZ_Catalog_12_03_13.indd 130 3/18/13 3:55 PM | |||
Lineage Successions 131 | |||
mandala ritual—is, from the author onward, the same as for the empowerment, whereas I received the reading transmission for the empowerment | |||
ceremony by Jamyang Loter Wangpo from the author himself. | |||
In the third category, that of the instructions, the lineage for the Ngor | |||
tradition of Lamdre according to the “explanation to the multitude” is as | |||
in the foregoing case. The supplication to the lineage and other writings of | |||
Ngorchen are also the same as before. | |||
The lineage for four sections of teachings, including Clarifying All the | |||
Hidden Meaning, passed from Palden Lama Dampa to Zungkyi Palwa, Zangpo | |||
Gyaltsen, Sempa Könchok Gyaltsen, Dzongchung Jampa Dorje Gyaltsen, | |||
Könchok Pal, Chö Paljor, Jangchup Wangyal, Paṇchen Dewai Dorje, | |||
Lhawang Trinle, Tsultrim Tashi, Rinchen Sönam Chokdrup, Jampa Ngawang | |||
Lhundrup, Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, Zurchepa Rinchen | |||
Gyaltsen, Kunga Tashi, Sakyapa Kunga Gyaltsen, Rinchen Losal Tenkyong, | |||
and my precious guru Mañjughoṣa, who graciously bestowed it on me. | |||
The lineage of the instructions for the Path Concealed and Explained and | |||
Clarifying the Meaning through Symbols is the same as for the 108 Instructions, | |||
while the lineage for the reading transmission passed from Dakchen | |||
Dorjechang Lodrö Gyaltsen547 to Doring Kunpangpa, Tsarchen Losal Gyatso, | |||
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam | |||
Chokden, Sönam Chokdrup, Khyenrap Jampa, Morchen Kunga Lhundrup, | |||
Nesarwa Lekpai Jungne, Sachen Kunga Lodrö, [54b] Jampa Namkha Chime, | |||
Jampa Kunga Tenzin, and my omniscient guru Vajradhara,548 from whom I | |||
received it. | |||
The lineage for the reading transmission of the manual of instructions by Taklung Tangpa Rinpoche (according to Pakmo Drupa’s tradition of Lamdre) came from Sachen to Pakmo Drupa, Tangpa Tashi Pal, | |||
Kuyal Trulpai Kyechok, Sangye Yarjön, Sangye Ön, Orgyen Gönpo, “the | |||
one named Gyalwa,” Ratnākara, “the one named Drakpa,” Miyo Gönpo, | |||
Avadhūti, Jikten Wangchuk, Pema Gyalpo, Tsokye Dorje, Kunga Tashi, | |||
Ngawang Namgyal, Tashi Paldrup, Drakpa Lekdrup, Damchö Puntsok, | |||
Tenzin Namgyal, Drakpa Rinchen Sherap, Tashi Drakpa Gyaltsen, Drakpa | |||
Rinchen Lekdrup, Chöying Lhundrup, Ngawang Tenpai Nyima, Pakchok | |||
Drakpa Kunsal, Tsetrul Drakpa Yongkhyap, and Jamyang Khyentse Wangpo, | |||
from whom I received it. | |||
The lineage for the instructions on the three aspects of purity as the | |||
enlightened intent of the explanatory tantra Vajra Pavilion (known as the | |||
commentarial tradition of Hevajra, or Lamdre without the source text) is | |||
the same as for the 108 Instructions; while the lineage of the reading transInterior_DNZ_Catalog_12_03_13.indd 131 3/18/13 3:55 PM | |||
132 The Catalog | |||
mission for the text by Chögyal Pakpa passed from Chögyal Pakpa to Zhang | |||
Könchok Pal, Drakpukpa, Jamyang Dönyö Gyaltsen, Lopön Dulwazinpa, | |||
Jangchup Senge, Sharchen Yeshe Gyaltsen, Ngorchen Dorjechang, Kunga | |||
Wangchuk, Könchok Pelwa, Salo Kunga Sönam, Könchok Lhundrup, | |||
Sharkhang Sherap Gyaltsen, Namkha Palzang, Jampa Kunga Tashi, Namkha | |||
Sangye, Palchok Gyaltsen, Döndrup Gyaltsen, Khamtön Namkha Palzang, | |||
[55a] Sangye Yeshe, Kunga Lodrö, Chö Tashi, Kunga Rapgye, Chö Paljor, | |||
Ngawang Drakpa, Kunga Palzang, Kunga Jampal, Ngawang Lekdrup, and | |||
my precious omniscient guru, who conferred it on me. | |||
The lineage for the instructions of the “eight later cycles of the path” is | |||
the same as for the 108 Instructions of the Jonang tradition. | |||
The lineage for the reading transmission for the old source texts for | |||
the cycle Ensuring the Innate State, by Ḍombipa, passed from Ḍombipa to | |||
Āścaryavajra, Vānaprastha, Garbharipa, Piṇḍa, Dūrjayacandra, Vīravajra, | |||
Drokmi Śākya Yeshe, Setön Kunrik, Zhangtön Chöbar, Sachen Kunga | |||
Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Khaupa Özer | |||
Śākya, Laruwa Sönam Senge, Yeshe Gönpo, Baktön Zhönu Tsultrim, Tsultrim | |||
Gyaltsen, Palden Tsultrim, Buddhaśrī, Ngorchen, Muchen Könchok Gyaltsen, | |||
Zhalupa Sangye Palzang, Mupa Namkha Palzang, Könchok Lhundrup, | |||
Namkha Palzang, Kunga Sönam Lhundrup, Khyenrap Tenzin Zangpo, Jampa | |||
Ngawang Lhundrup, Morchen Kunga Lhundrup, Nesarwa Lekpai Jungne, and | |||
Sachen Kunga Lodrö. An alternate line passed from Ngorchen to Könchok | |||
Lodrö, Palden Gyalpo, Zangpo Pal, Namkha Wangchuk, Sheu Lotsāwa Kunga | |||
Chödrak, and Khyenrap Tenzang to Kunga Lodrö. From him the lineage | |||
passed to Zurchepa Rinchen Gyaltsen, Lopön Kunga Tashi, Jamgön Kunga | |||
Gyaltsen, Rinchen Losal Tenkyong, and the omniscient Mañjunātha, from | |||
whom I received it. | |||
As for the master Padmavajra’s nine profound modes of the stage of | |||
completion, the lineage passed from Padmavajra (known also as Saroruha) | |||
to Indrabhūti, his sister Lakṣmīnkara, [55b] Kṛṣṇācāryavajra, the brahmin | |||
Śrīdhara, the great scholar Gayadhara, and Drokmi Lotsāwa. As for the | |||
Complete Path of Caṇḍalī by Kṛṣṇacārya, the lineage passed from Kṛṣṇacārya | |||
to Śrīdhara, Gayadhara, and Drokmi Lotsāwa. In the case of the master Ucitāmara’s instructions for “straightening the crooked,” these passed | |||
from Ucitāmara to Cāryavajra, Śrīdhara, Gayadhara, and Drokmi. With respect to the texts authored by Jetsun Drakpa Gyaltsen concerning the exalted Nāgārjuna’s Pith Instructions for Coming to a Decision about Mind and | |||
Vāgīśvarakīrti’s Mahāmudrā without Letters, following the author the lineage | |||
is as in the preceding cases. Kuddāla’s Stages of the Inconceivable passed from | |||
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Lineage Successions 133 | |||
Kuddāla to Bhuṣanapa, Dhamapa, Kahṇapa, Vīravajra, and Drokmi. The direct lineage of the Complete Path of the Mudrā Consort by Indrabhūti was | |||
transmitted by Indrabhūti the Elder to his consort Lakṣmīnkara, the great | |||
scholar Prajñāgupta, and Drokmi Lotsāwa. (In the foregoing cases, the lineage after Drokmi Lotsāwa is as in the former case). | |||
The lineage for the instructions of “spiritual connections with the six | |||
gatekeepers” is the same as for the 108 Instructions of the Jonang tradition, | |||
while the lineage for the reading transmission of these texts is, from the | |||
glorious Lama Dampa Sönam Gyaltsen onward, the same as that in the case | |||
of Clarifying the Hidden Meaning. | |||
As for the lineage of instructions for Parting from the Four Attachments | |||
by the great master Sakyapa,549 this passed from the Lord of Sages to | |||
Mañjughoṣa, Sachen Kunga Nyingpo, Sönam Tsemo, Drakpa Gyaltsen, | |||
Sakya Paṇḍita, Chögyal Pakpa, Könchok Pal, Drakpukpa, Mönlam Gyaltsen, | |||
Palden Tsultrim, Yeshe Gyaltsen, Ngorchen, Könchok Gyaltsen, Sönam | |||
Senge, Sangye Rinchen, Namkha Wangchuk, Kunga Lekdrup, Kunga | |||
Chödrak, Kunga Namgyal, Tenzin Zangpo, Jampa Ngawang Lhundrup, | |||
Morchen, Kunga Lekpai Jungne, Kunga Lodrö, Chime Tenpai Nyima, Dorje | |||
Rinchen, Jampa Kunga Tenzin, and Jamyang Khyentse Wangpo, from whom | |||
I received it. [56a] | |||
In the case of the manuals of instruction for the foregoing, such as the | |||
source verses, the lineages from the respective authors onward were the | |||
same as for the main transmission of the instructions. And as for the means | |||
for explaining the teachings, authored by Ngawang Lekdrup, these were | |||
transmitted from the author himself to my lord guru. | |||
The ritual authored by Chöje Kunga Chöpel honoring the gurus of Lamdre | |||
was transmitted through the successive throne holders of Ngor to Jampa | |||
Naljor Jampal Zangpo and then my lord guru, from whom I received it. | |||
The lineage of the authorization ritual for the eight-deity mandala of | |||
the guardian of the teachings, Pañjaranātha, passed from Vajradhara to | |||
the brahmin Vararuci, Maṇidvīpa, Śraddhākaravarma, Lotsāwa Rinchen | |||
Zangpo, Draktengpa Yönten Tsultrim, Mal Lotsāwa, the five early masters | |||
of the Sakya school,550 Anyen Dampa, Daknyi Chenpo Zangpo Pal, Gadenpa | |||
Kunga Sönam, Ne Rinchen Gyaltsen, Lama Dampa, Paldenpa, Sharchen, | |||
Ngorchen, Chumik Dakchen, Paṇchen Rinpoche, Changlungpa, Jetsun | |||
Kunga Drolchok, Jamyang Kunga Gyaltsen, and Jetsun Tāranātha, after | |||
whom it is the same as for the lineage combining the four protectors from | |||
the Kadampa tradition. | |||
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134 The Catalog | |||
D. Marpa Kagyu | |||
In the fourth case, that of the advice found in the Kagyu tradition of the | |||
powerful lord Marpa, to begin with, from among the primary sources there | |||
are the more common cycles associated with Mahāmudrā: | |||
The lineage for the reading transmission of the glorious tantra Unsullied | |||
State passed from Vajradhara to Ratnamati, the great brahmin Saraha, the | |||
glorious lord protector Ārya Nāgārjuna, the mahāsiddhā Śavaripa, the powerful lord Maitrīpa, to Marpa Chökyi Lodrö. An alternate lineage passed | |||
from Vajradhara to Nairātmya, Nāgārjuna, Tilopa, Nāropa, and Marpa. The | |||
lineage then passed to Metön Sönam Gyaltsen, Tsakyapa Śākya Yeshe, Gya | |||
Yönten Zangpo, Śākya Dorje of eastern Tibet, Sangye Bum of central Tibet, | |||
Lotsāwa Chokden, Lama Palden Senge, Butön Rinchen Drup, and Yungtön | |||
Dorje Palwa. From Maitrīpa the lineage also passed to Vajrapāṇi of India, | |||
Nakpo Sherde of Ngari, Lama Sotön, Nyangtön Tsakse, Roktön Dewa, Che | |||
Yönten, [56b] Che Dode Senge, Chöku Özer, Sangye Bum of central Tibet, | |||
Lotsāwa Chokden, Baktön Zhönu Tsultrim, and Gyalwa Yungtönpa. The lineages then continued through 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 Karmapa Mikyö Dorje, Karma Lekshe Drayang, | |||
Gelong Dorje Chö, Chetsang Karma Tenkyong, the lord Könchok Tenzin, | |||
Jamgön Sungrap Gyatso, the omniscient Tenpai Nyinje, the Gyalwang | |||
Karmapa Dudul Dorje, and the glorious Pawo Tsuklak Chökyi Gyatso, who | |||
bestowed it on me. | |||
As for the Dohā for the People by the Great Brahmin,551 the lineage passed | |||
from Sarahapa to Śavaripa, Ngulchu Bairo, the lord Dusum Khyenpa, Rechen | |||
Sönam Drakpa, Bomdrakpa Sönam Dorje, Karma Pakṣi, Nyenre Gendun | |||
Bum, the lord Rangjung Dorje, and Yungtönpa, after which it is as in the | |||
preceding case.552 | |||
As for the lineage of Śavaripa’s pith instructions concerning the quintessential meaning, this passed from him to Maitrīpa, Vajrapāṇi of India, | |||
Drangti Lodrö Wang, Tsangyang Dakbar, Pukzung Kyap, Tsang Jungser, and | |||
Chetön Dode Senge, after which it is the same as for the first lineage. | |||
Concerning Tilopa’s Ganges Mahāmudrā, the lineage was transmitted by | |||
him to Nāropa, Marpa Lotsāwa, Milarepa, the incomparable Dakpo, Dusum | |||
Khyenpa, Drogön Rechen, Bomdrakpa, the mahāsiddhā Pakṣi, Nyenre, | |||
Rangjung Dorje, Yungtönpa, Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa, | |||
Drung Mase Lodrö Rinchen, Chöpal Yeshe, Lodrö Drakpa, Jatang Lodrö | |||
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Lineage Successions 135 | |||
Gyatso, Döndrup Tashi, Lekshe Drayang, [57a] Lodrö Namgyal, Sangye | |||
Rinchen, Drung Rinpoche Kunga Namgyal, Garwang Karma Tenkyong, | |||
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso, | |||
Chökyi Jungne, Gelek Rapgye, Drung Gyurme Tenpel, and Tenzin Gelek | |||
Nyima, from whom I received it. As for the venerable Rangjung Dorje’s | |||
structural outline and commentary on the foregoing, from the author onward the lineage is as in the case of the source itself. | |||
The lineage for Nāropa’s Concise Words on Mahāmudrā passed from | |||
him to Marpa Lotsāwa and so on as in the previous cases. As for the short, | |||
easy-to-understand commentary on the foregoing, I received the transmission from the author himself. | |||
As for Maitrīpa’s Ten Stanzas on Suchness, from Maitrīpa onward the lineage is as in the foregoing case of the tantra Unsullied State; alternatively, | |||
there is a lineage from Maitrīpa to the siddhā Tepupa, Rechung Dorje Drakpa, | |||
Burgom Nakpo, Pakmo Drupa Dorje Gyalpo, Gyalo Pukpa, Serlingpa Zhönu | |||
Drup, and the omniscient Chöku Özer, after whom it is as in the aforementioned case. | |||
The lineage for the source verses of Marpa’s song “Creating No Concepts” | |||
passed from him to Milarepa and so on; while the Mahāmudrā text Shedding | |||
Light on Timeless Awareness, authored by the venerable Milarepa, was transmitted by him to Dakpo Rinpoche and so on. And the Mahāmudrā text Single | |||
Sufficient Path, authored by the venerable Gampopa, was transmitted by him | |||
to Dusum Khyenpa and so on as in the preceding cases. | |||
Regarding the uncommon cycles associated with the Six Dharmas: The lineage for the reading transmission of Standards for Authentic Teachings passed | |||
from Vajradhara to the ḍākinī of timeless awareness, Vajrapāṇi, Tilopa, | |||
Nāropa, Marpa, Milarepa, Rechungpa, and from him to both Gyalwa Lo and | |||
Sumpa Repa, as well as Burgom. It was from the latter that Pakmo Drupa | |||
received the lineage and passed it in turn to Lingje Repa, who also received | |||
it from both Gyalwa Lo and Sumpa Repa. Lingje Repa then transmitted the | |||
lineage to Tsangpa Gyare, who then passed it to Önre Dharma Senge, Zhönu | |||
Senge, and Nyima Senge, and Ön Dorje Lingpa received it from the preceding two (who were uncle and nephew). He then passed it to Pökyawa Senge | |||
Rinchen, [57b] Senge Gyalpo, Kunga Senge, Dorje Rinchen, Lodrö Senge, | |||
Sherap Senge, Yeshe Rinchen, Namkha Palzang, Sherap Zangpo, Chöje | |||
Kunga Paljor, Ngawang Chökyi Gyalpo, and Jamyang Chökyi Drakpa, from | |||
whom both Avadhūtipa and Ngagi Wangchuk Drakpa Gyaltsen received the | |||
transmission. They both then passed it to the omniscient Pema Karpo, who | |||
in turn conferred it on Lhatse Ngawang Zangpo, Paksam Wangpo, Yongzin | |||
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136 The Catalog | |||
Kunga Lhundrup, Chökyi Wangchuk, Gelek Zhepa, Jamgön Gyepa, Jampal | |||
Pawo, the all-seeing Chökyi Nangwa, the Gyalwang Karmapa Tekchok Dorje, | |||
and the omniscient Jamyang Khyentse Wangpo, who bestowed it on me. | |||
In the case of the Vajra Verses of the Oral Lineage, the lineage passed | |||
from Vajradhara to the ḍākinī of timeless awareness, Tilopa, and so on as | |||
previously. | |||
As for the two primers (longer and shorter) on the Six Dharmas, Tilopa’s | |||
pith instructions on the Six Dharmas, Nāropa’s vajra song on the Six | |||
Dharmas, and Lord Milarepa’s Three Cycles Clarifying the Oral Lineage, the | |||
lineages are as in the preceding case of Ganges Mahāmudrā. | |||
The second category of texts in this tradition contains developmental | |||
instructions of two kinds: empowerments as the causal factor that brings | |||
spiritual maturation and the main sources of instructions (both primary and | |||
secondary) that bring liberation. Of the first kind, there are three versions of | |||
the primary cycles of the oral lineage: the extensive, the intermediate, and | |||
the concise. | |||
1. In the extensive version, the Rechung Nyengyu (Oral Lineage of | |||
Rechungpa), the lineages for the following teachings—the short source | |||
by Tilopa, the more common manual Wish-Fulfilling Gem, the Six Dharmas | |||
(which bring total liberation through the “upper gateway”), the physical | |||
exercises for the path of skillful means, the “lower gateway to supreme | |||
bliss,” Supreme Bliss: Luminous Pure Awareness, and the Mahāmudrā text | |||
Shedding Light on Timeless Awareness—passed from Vajradhara to the ḍākinī | |||
of timeless awareness, Tilopa, Nāropa, Marpa, Milarepa, Rechungpa, | |||
Khyung Tsangpa, and to the latter’s three heart children Martön Tsultrim | |||
Jungne, Lopön Targom, and Machik Angjo (known as the three accomplished heart children). [58a] From these three the lineage passed to Zhang | |||
Lotsāwa, Drogön Dharaśrī, Jangsem Sönam Gyaltsen, Machik Kunden Rema, | |||
Khetsun Ziji Gyaltsen, Wangchuk Sherap, Ritröpa Zhönu Gyaltsen, Rechen | |||
Denchikpa, Tsenden Chipa, Dulzin Ngagi Wangpo, Sherap Jampa Sangye | |||
Senge, Tsangnyön Chökyi Senge, Götsang Rechen, and from him to the three | |||
known as the three with the title Rapjam: Nepa Rapjampa Jampa Puntsok, | |||
Rapjam Karma Tashi, and Rapjam Sangye Özer. The omniscient Drupchok | |||
Wangpo then received the transmission from all three of them and passed it | |||
on to Trinle Gyatso, Kagyu Drönme, Yönten Gyatso, Chöje Lingpa, Wangpo, | |||
Yeshe Kalzang, Palden Gyatso, Geupa Ngedön Tenzin Chökyi Gyatso, Tutop | |||
Gyatso, Kharakpa Rinchen Özer, Geu Kagyu Trinle Wangchuk, and Jamyang | |||
Khyentse Wangpo, who bestowed it on me. | |||
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Lineage Successions 137 | |||
The specific lineage for the Four Letters of Mahāmudrā passed from Vajradhara to Vajragarbha, Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche, | |||
Pakmo Drupa, Lingje Repa, Tsangpa Gyare, Götsangpa, Yangönpa, Chenga | |||
Rinchenden, Zurpukpa Chöje, Ritrö Rechen, Mengom Özer Senge, Lachipa | |||
Namkha Gyaltsen, Dulzin Ngagi Wangpo, Taklung Ngawang Drakpa, and | |||
Shar Rapjampa, after whom it is as in the preceding case. | |||
2. As for the intermediate-length cycle, the Ngamzong Nyengyu (Oral | |||
Lineage of Ngamzong), the lineage for the primary source, Three Cycles of | |||
Tseringma, passed from Repa Bodhiradza to Gungtang Repa, Yakpuwa, and | |||
so on through successive generations as a core tradition of the oral lineage. | |||
3. As for the Mahāmudrā text Shedding Light on Timeless Awareness and | |||
the source text of the shorter-length cycle, the Dakpo Nyengyu (Oral Lineage | |||
of Dakpo), the lineage for these texts is as discussed previously in the case of | |||
Milarepa’s source text on Mahāmudrā and other texts. [58b] | |||
The lineage for the reading transmission of the sources for the “nine cycles of the disembodied ḍākinī” is as in the preceding case, while that for the | |||
actual instruction in these is the same as for the Rechung Nyengyu. | |||
As for the Four Scrolls of Heard Instructions, the lineage was transmitted | |||
as a main part of the Zurmang Nyengyu (Oral Lineage of Zurmang), so that | |||
the two scrolls on the yogic practices of subtle channels and energies and the | |||
transference of consciousness were conferred by Nāropa on Marpa, while | |||
the two on Mahāmudrā and the intermediate state were bestowed on Marpa | |||
by Maitrīpa. Marpa then transmitted them all to Tsurtön Wangde, Shengom | |||
Gomchung, Dakpo Dotse, Lopön Nyima Lungpa, Deshek Rinpoche Toktse | |||
Gangpa, the omniscient Chöje Kunga Döndrup of Nyedo, and Yungtön Dorje | |||
Pal, after whom it is the same as for the oral lineage. | |||
The second set of texts consists of the cycles of instructions that derive | |||
from the individual schools within the Dakpo Kagyu. In the case of the primary tradition of the seat of Dakpo, the lineages for the instructions in the | |||
Six Dharmas and Mahāmudrā, as well as the other manuals of instruction, | |||
were transmitted as follows: | |||
• in the case of the lineage of Mahāmudrā, from Vajradhara to Vajrayoginī, the bodhisattva *Sukhanātha, Saraha, Nāgārjuna, and Śavaripa; | |||
• in the case of the lineage of development stage and the yoga of illusory | |||
body, from Nāgārjuna to Āryadeva, Candrakīrti, and Mataṅgipa; | |||
• in the case of the lineage of the path of skillful means, from Lūipa to | |||
Ḍeṅgipa, Dharikapa, and Sukhadhari; | |||
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138 The Catalog | |||
• in the case of the lineage of the yogas of dream and utter lucidity, from | |||
Ḍombipa to Vīnasa, Lavapa, and Indrabhūti; | |||
• in the case of the lineage of the yogas of the intermediate state and | |||
the transference of consciousness, from the yogi Sukhapa to Tanglopa, | |||
Shinglopa, and Karṇaripa; | |||
• in the case of the combined personal transmissions of all of the above, | |||
from Tilopa to Nāropa, Avadhūtipa, Marpa, Milarepa, Gampo Lhaje, Öngom Tsultrim Nyingpo, Layakpa Jangchup Ngödrup, Khenchen | |||
Jekarwa, Nyigom Chenpo, Drigung Lingpa and his brother, Palden | |||
Lhalungpa, Khenchen Lhatsunpa, Jose Dorje Lodrö, Chenga Chökyi | |||
Gyaltsen, Chökyi Senge, Chökyi Wangchuk, Khenchen Gyaltsen Zangpo, Chenga Sönam Gyaltsen, the lord Sönam Lhundrup, Paṇchen Tashi | |||
Namgyal, Chenga Sönam Gyaltsenchen, Norbu Gyenpa, [59a] Chenga Rinchen Dorje, Zangpo Dorje, Lhundrup Ngedön Wangpo, Drupchen Damchö Wangchuk, Tenpa Dargye, Drupwang Jangchup Dorje, | |||
Jangsem Kunga Nyingpo, Gyalse Zhenpen Taye, and Vajradhara Khyentse Wangpo, who graciously bestowed it on me. | |||
With respect to the concise summary of Dakpo Rinpoche’s four axioms, | |||
the lineage is as in the preceding case. | |||
As for both the instruction on mind entitled Wish-Fulfilling Gem and | |||
the transference of consciousness known as “the ultimate state of entering the city,” the lineages passed from the venerable Gampopa to Kyebu | |||
Yeshe Dorje, who concealed the texts as termas, later revealed by Drogön | |||
Dungtso Repa, who conferred them on Neu Jadralwa Dorje Dzepa and | |||
others. The lineages were transmitted through successive generations, codified as a section of teachings in the oral lineage by the mahāsiddhā Lodrö | |||
Rinchen, following which the lineages were the same as for the mainstream oral lineage. | |||
In the case of the tradition of the Tsalpa Kagyu, lord protectors of beings, | |||
the lineage for both Zhang Tsalpa’s Consummate Sublime Path of Mahāmudrā | |||
and the Mahāmudrā text entitled Great Wrathful Goddess passed from | |||
Vajradhara to the ḍākinī of timeless awareness, the six primary gurus, Zhang | |||
Tsöndru Drakpa, the incomparable Śākya Yeshe, Tsenkhangpa Sangye | |||
Zhönu, Kunga Gyaltsen, the lord Drakpa Zangpo, Śākya Sönam, Dharmapāla, | |||
Palden Gyaltsen, Drakpa Sönam, Gendun Palden, Drakpa Gyatso, Ngawang | |||
Gyatso, Sönam Gyaltsen, Kalden Gyatso, Chöying Rangdrol, the Great Fifth | |||
Dalai Lama, Pema Trinle, Kunga Sönam, Tupten Dargye, Gyurme Chöpel, | |||
Lozang Jungne, Drakpa Khedrup, Kalzang Khedrup, Chuzang Lama, Geshe | |||
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Lineage Successions 139 | |||
Yeshe Gongpel, and my omniscient guru, the venerable Mañjughoṣa, by | |||
whose grace I received it. | |||
As for the fifth Zhamar’s notes summarizing the meaning of the “sealed” | |||
teachings, the lineage passed from Könchok Yenlak, Wangchuk Dorje, | |||
Chökyi Wangchuk, Karma Nyima, [59b] Karma Trinle, Dönyö Nyingpo, | |||
Chökyi Döndrup, Chökyi Jungne, Dudul Dorje, and Pema Nyinje Wangpo, | |||
from whom I received it. | |||
From the cycles of instructions found in the Kaṃtsang Kagyu lineage of | |||
accomplishment, for the victorious one Rangjung Dorje’s works—that is, | |||
the instruction manual on Merging with the Innate State of Mahāmudrā, the | |||
themes for understanding the Six Dharmas, and Molten Gold: Six Dharmas— | |||
the lineage from the author onward is the same as for the Mahāmudrā lineage described below, down to the fourteenth Gyalwang Karmapa Tekchok | |||
Dorje, who graciously bestowed it on me. | |||
The Mahāmudrā lineage of “merging with the innate state” passed from | |||
Vajradhara to Ratnamati, Sarahapa, Ārya Nāgārjuna, Śavaripa, Maitrīpa, | |||
Marpa of Lhodrak, the venerable Milarepa, the king of dharma Dakpo Lhaje, | |||
Dusum Khyenpa, Drogön Rechen, Bomdrakpa, Karma Pakṣi, the learned | |||
and accomplished Orgyenpa, Rangjung Dorje, Yungtön Dorje Pal, the lord | |||
Karmapa Rolpai Dorje, Khachö Wangpo, Dezhin Shekpa, Ratnabhadra, | |||
Tongwa Dönden, Jampal Zangpo, Chödrak Gyatso, Sangye Nyenpa, Mikyö | |||
Dorje, Könchok Yenlak, Wangchuk Dorje, Chökyi Wangchuk, Chöying | |||
Dorje, Yeshe Nyingpo, Yeshe Dorje, Chökyi Döndrup, Jangchup Dorje, | |||
Chökyi Jungne, Dudul Dorje, and Chödrup Gyatso. Vajradhara Pema Nyinje | |||
Wangpo received it from the latter two and then graciously bestowed it | |||
on me. Alternatively, both the fourteenth Gyalwang Karmapa and Karma | |||
Tekchok Tenpel received the transmission from Pema Nyinje Wangpo, and | |||
then they both conferred it on me; and in addition, from the thirteenth | |||
lord Karmapa it passed to the fourth Chakme, Karma Tenzin Trinle, through | |||
whose kindness I received it. | |||
The lineage for the reading transmission of the instruction manual | |||
Pointing Out Dharmakāya and the liturgies for the preliminary practices is as | |||
in the preceding case. | |||
As for the concise and essential instruction on the deity for Vajrayoginī, | |||
the lineage passed from the author553 [60a] to the Gyalwang Karmapa | |||
Wangchuk Dorje, Karma Döntok, Karma Palzang, Karma Kunkhyen, Chökyi | |||
Jungne, the thirteenth lord Karmapa, Pema Nyinje Wangpo, and Karma | |||
Ngedön Tenpa Rapgye, from whom I received it. | |||
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140 The Catalog | |||
The lineage for the notes on the outer sādhana authored by Tsuklak Gyatso | |||
passed from the author himself to Chökyi Wangchuk, Drakpa Chokyang, | |||
Karma Tsoknyi, Karma Tenzin Namgyal, and Karma Kunkhyen, after whom | |||
it is as in the preceding case. | |||
In the case of Nonduality of Subtle Energy and Mind, | |||
554 authored by Rangjung | |||
Dorje, the lineage is the same as for the instruction manuals for Mahāmudrā, | |||
down to the fourteenth lord Karmapa Tekchok Dorje, through whose grace I | |||
received it. As for the instruction manual for the preceding source, authored | |||
by Tsewang Kunkhyap, from the author the lineage passed to Choktrul Karma | |||
Ratna, Ringul Tulku Karma Chögyal, Karma Ngedön Palzang, and my lord | |||
guru Jamyang Khyentse Wangpo, from whom I received it. | |||
As for the lineage of instruction in the Six Dharmas of Nāropa, the extensive lineage includes those of the “four commands,” while the more direct lineage passed from Vajradhara to Vajrayoginī, Tilopa Prajñābhadra, | |||
Nāropa Jñānasiddhi, Marpa Chökyi Lodrö, and the venerable Milarepa, after | |||
whom it is the same as for the foregoing Mahāmudrā lineage. | |||
The lineage for the reading transmission of Distilled Nectar, a manual of | |||
instructions for the Six Dharmas, passed from the author, Garwang Chökyi | |||
Wangchuk, to the tenth lord Karmapa Chöying Dorje, following whom there | |||
is no difference from the preceding case. | |||
With respect to the lineage of instruction and reading transmission for | |||
Direct Introduction to the Three Kāyas, a special teaching of the Karmapas, | |||
this began with the Karmapa Chökyi Lama, who passed it to the learned | |||
and accomplished Orgyenpa, after whom it is as in the former cases. It was | |||
through the kindness of the fourteenth Gyalwang Karmapa that I received it. | |||
(As for the manual of further instructions on Direct Introduction to the Three | |||
Kāyas, authored by this same lord, the lineage passed from the author himself to Jamyang Khyentse Wangpo and then to me.) | |||
The lineage for the reading transmission of Nāropa’s Five Nails to Dispel | |||
Hindrances is as in the former cases of the longer and shorter primers. | |||
As for the Four-Session Guru Yoga, from the eighth lord Mikyö Dorje onward it is the same as for the “golden garland” of the Kaṃtsang school, | |||
down to Pema Nyinje Wangpo [60b] and Karma Tekchok Tenpel, from | |||
whom I received it. | |||
In the case of the stages of visualization for the foregoing and the notes | |||
on the Short Supplication to Vajradhara, the lineage for the reading transmissions passed from the author Karma Chakme to Tsöndru Gyatso, Pema | |||
Döndrup, Pema Lhundrup, Dechen Nyingpo, and Kaṃ Karma Norbu, from | |||
whom I received it. | |||
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Lineage Successions 141 | |||
From the Zurmang Kagyu tradition, the lineage for the instruction manual on Mahāmudrā authored by Drung Mase passed from Drung Mase Lodrö | |||
Rinchen to Tokden Chöpal Yeshe, after whom it is similar to the case of the | |||
longer and shorter primers. | |||
From the Nedo Kagyu tradition, the lineage for its quintessential practice—the definitive instruction on the Bulu method for Mahākaruṇika— | |||
passed from Karma Chakme to Pema Kunga, Trinle Wangjung, Sherap Drakpa, Tenzin Döndrup, and Jeön Samten Choktrul Rinpoche Karma Tekchok | |||
Tenpel, by whose grace I received it. | |||
From the primary teaching cycles of the Padru Kagyu tradition, the lineage for the reading transmission of the advice on Mahāmudrā authored by | |||
Drogön Pakmo Drupa Dorje Gyalpo passed in succession from him to the | |||
siddhā Lingje Repa, Tsangpa Gyare, Gyalwa Götsangpa, Chenga Rinchen | |||
Denpa, Zurpukpa, Yakpukpa, Tangchungwa Śākya Senge, Khön Jose, Jadral | |||
Namkha Ö, Khetsunpa, Dorje Dzinpa, Rinchen Zhönu, and Chenga Sönam | |||
Gyaltsen. Then my lord guru Jamyang Khyentse Wangpo received it from a | |||
virtuous lama,555 after which I received it in turn from him. | |||
From among the cycles associated with the “four pairs,” that is, the eight | |||
secondary schools: | |||
The lineage for the instructions in the Five Principles of Mahāmudrā, | |||
the special teaching of the Drigung school, lord protectors of beings, passed | |||
from Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo | |||
Drupa, Drigung Rinchen Pal, Tsultrim Dorje, Sönam Drakpa, Chenga Drakpa | |||
Jungne, Chung Dorje Drakpa, Rinchen Senge, Drakpa Senge, Dorje Rinchen, | |||
Dorje Gyalpo, Dzamling Chögyal, Döndrup Gyalpo, Rinchen Palgyi Gyaltsen, | |||
Rinchen Palzang, [61a] Rinchen Chögyal, Kunga Rinchen, Rinchen Puntsok, | |||
Sönam Palgyi Gyatso, Chögyal Puntsok, Tashi Puntsok, Könchok Rinchen, | |||
Chökyi Drakpa, Könchok Trinle Namgyal, Könchok Trinle Zangpo, Döndrup | |||
Chögyal, Tenzin Drodul, Chökyi Gyaltsen of To, Tenzin Chökyi Nyima, and | |||
Pema Nyinje Wangpo, by whose grace I received it. Alternatively, from | |||
Könchok Trinle Namgyal the lineage passed to Karma Chakme, after which | |||
it was transmitted in the succession of the “golden garland” of the Nedo | |||
Kagyu; it was then bestowed on me, together with that of the manuals of | |||
background teaching for the definitive instruction on Mahākaruṇika, by the | |||
venerable Choktrul Tenzin Trinle. | |||
As for the lineage of the single reading transmission for the fifth Zhamar’s | |||
instruction manual, this passed from Könchok Bang556 to Wangchuk Dorje, | |||
Chökyi Wangchuk, Karma Sungrap, Karma Dorje, Karma Trinle Wangpo, | |||
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142 The Catalog | |||
Jamgön Tenpai Nyinje, Dudul Dorje, and Vajradhara Pema Nyinje Wangpo, | |||
from whom I received it. | |||
In the case of the verses on the Five Principles of Mahāmudrā authored | |||
by lord Dharmākara, the lineage passed from the author himself to Dudul | |||
Dorje, and Pema Nyinje Wangpo, from whom I received it. | |||
Before Tenzin Chökyi Nyima, the lineage of the torma empowerment for | |||
the Five Principles of Mahāmudrā is the same as for the lineage for the instructions in the Five Principles of Mahāmudrā; after him it passed to Tenzin | |||
Padmai Gyaltsen, Gar Könchok Tenzin, Chönyi Norbu, and Rikzin Könchok | |||
Tenzin, who passed it on to me. | |||
This school’s lineage for the Six Dharmas is, before Drigung Kyopa, as in | |||
the general case, after which it passed to Ön Sönam Drakpa, Chung Dorje | |||
Drakpa, Tokhapa Rinchen Senge, Tsamchepa Drakpa Sönam, Chunyipa Dorje | |||
Rinchen, Nyergyepa Dorje Gyalpo, Nyernyipa Chökyi Gyalpo, Döndrup | |||
Gyalpo, Namkha Gyaltsen, Ngawang Gyaltsen, Ngawang Drakpa, Rinchen | |||
Chögyal, Kunga Rinchen, Rinchen Puntsok, Palgyi Gyatso, Chögyal Puntsok, | |||
[61b] Namjom Puntsok, Chökyi Drakpa, and then to Chökyi Nyima, as in | |||
the case of the lineage of the Five Principles. It then passed to Tenzin Pemai | |||
Gyaltsen, Ngawang Tenpai Nyima, the venerable Jamgön Khyentse Wangpo, | |||
and then to me. | |||
The general lineage for the completion stage for the four aspects of the | |||
unsurpassable innate state is also as in the preceding case. | |||
The lineage of experientially based instruction for Mahāmudrā—merging | |||
with the innate state—in the tradition of the glorious Taklungpa Tangpa | |||
Chenpo is, according to the successive line of holders of the seat of Martang, | |||
as follows: from Vajradhara to Ratnamati, Sukhasiddhi,557 Sarahapa, | |||
Nāgārjuna, Śavaripa, Maitrīpa, to the sublime being Marpa (alternatively, it passed from Vajradhara to Tilopa, Nāropa, and Marpa), and then to | |||
Milarepa, Dakpo Lhaje, Pakmo Drupa, Taklung Tangpa, Kuyalwa, Sangye | |||
Yarjön, Sangye Ön, Tashi Lama, Sangye Palzang, Ratna Guru, Ratnākara, | |||
Namkha Jamyang, Tashi Paltsek, Jangchup Gyatso, Ngawang Drakpa, | |||
Namgyal Drakpa, Namgyal Tashi, Namgyal Palzang, Ngawang Namgyal, | |||
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Trinle Tenzin, Trinle | |||
Chokdrup, and from both of them to Drakpa Rinchen Sherap. From the latter two it then passed to Tashi Drakpa Gyaltsen, Drakpa Rinchen Lekdrup, | |||
Chöying Lhundrup, Ngawang Tenpai Nyima, and the omniscient Jamyang | |||
Khyentse Wangpo, who passed it on to me. According to the shorter “golden | |||
garland” of the Martang lineage, before Sangye Ön it is as previously, but | |||
after him the transmission passed to the lord Orgyen Gönpo, Gyalwai Lodrö, | |||
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Lineage Successions 143 | |||
Ratnākara, Drakpa Gyaltsen, Miyo Gönpo, Pakchok Jikten Wangchuk, Pema | |||
Gyalpo, Tsokye Dorje, Kunga Tashi, Ngawang Namgyal, and after him as in | |||
the preceding case. [62a] | |||
Especially in the case of the lineage of words, this passed from Sangye Ön | |||
Drakpa Özer to Kunga Pal, Orgyen Gönpo, Yönten Gyaltsen, Yönten Özer, | |||
Lodrö Rinchen, Döndrup Rinchen, Chöpal Zangpo, Khardrung Sönam Tashi, | |||
and Tsokye Dorje, after whom it is as in the former case. | |||
In the lineage of this Taklung Kagyu tradition, it is held that the lineages that derived from the Densa Kagyu,558 Karma Kaṃtsang, Drigung, and | |||
Drukpa are included, so that it is considered to constitute a fivefold line of | |||
personal transmission. | |||
As for this tradition’s lineage of instruction and reading transmission for | |||
the profound path of the Six Dharmas of Nāropa, it passed from Vajradhara | |||
to the ḍākinī of timeless awareness, Nāgārjuna, Caryapa, Lavapa, Subhagā, | |||
Tilopa (who brought together the personal transmissions from the preceding four), Nāropa, Marpa, Milarepa, Dakpo Lhaje, Pakmo Drupa, and | |||
Tangpa Tashi Pal, after whom it is the same as for the Mahāmudrā lineage. | |||
In this lineage are thus subsumed four mainstream traditions, those of the | |||
Kaṃtsang, Drigung, Drukpa, [and Taklung]. | |||
The lineages for the instruction manuals on Mahāmudrā and the Six | |||
Dharmas authored by Tangpa Rinpoche are, from the author onward, as in | |||
the preceding cases. | |||
From the Tropu Kagyu tradition, the lineage of instruction on the Five | |||
Principles of Mahāmudrā and the “four syllables” begins in the same | |||
way as in the preceding cases, and then passes to Drogön Rinpoche, | |||
Gyaltsa Rinchen Gönpo, Kunden Tsangpa Rechung, Lotsāwa Jampai Pal, | |||
Lachen Sönam Wangchuk, Tropu Rinpoche, Yangtsewa559 Rinchen Senge, | |||
Drachompa Yönten Lodrö, Changlungpa Zhönu Lodrö, Paṇchen Śākya | |||
Chokden, Yikdrukpa Sherap Paljor, Jamyang Kunga Drolchok, the lord | |||
Karma Zangpo, Jamyang Śākya Tenzin, Khewang Śākya Norbu, Kunga | |||
Lekpa, Lochen Shenyen Namgyal, Gyaltsen Zangpo, Dolpo Paṇchen Chokle | |||
Namgyal, Tenpa Gyatso, Ngawang Kung Lhundrup, Nesarwa Lekpai Jungne, | |||
Tabkhe Gyatso, [62b] Khenpo Kalzang Namgyal, Lozang Tenzin Gyatso, | |||
Lhodrak Palden Drakpa, Lhatsun Döndrup Gyaltsen, and Jamyang Khyentse | |||
Wangpo, in whose presence I received it. | |||
From the cycles of the Drukpa school, the lineage of instruction for | |||
Mahāmudrā and the Six Dharmas passed from Vajradhara to Vajrapāṇi, | |||
Tilopa, and so forth to Pakmo Drupa, Lingje Repa, Tsangpa Gyare, and then | |||
from Darma Senge to Ngawang Chögyal as in the previous case of Standards | |||
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144 The Catalog | |||
for Authentic Teachings. It then passed to Pema Karpo, Chökyi Gönpo, and | |||
Ngawang Zangpo, after whom it is as in the previous case until Chökyi | |||
Nangwa, who passed it to Tenzin Chökyi Wangpo, the lord Könchok Tenzin, | |||
and my precious omniscient guru,560 who transmitted it to me. | |||
As for the lineage of the Indian source on “equal taste,” this passed from | |||
Vajradhara to Tilopa, Nāropa, Tepupa, and Rechung Dorje Drakpa, who concealed the text as a hidden treasure teaching that was revealed by Tsangpa | |||
Gyare, who then passed the lineage on to Önre Darma Senge, Zhönu Senge, | |||
Nyima Senge, Dorje Lingpa, Pökyapa, Chusumpa, the lord named Kunga | |||
Senge, the lord Khenpo Dorje Rinchen, Lodrö Senge, Khyentse Tokden, | |||
Lekpa Rinchen, Trulzhik Yönten Sangye, the lord Gyalwang,561 Drupchen | |||
Śākya Yarpel, Ngawang Chögyal, Jamyang Chökyi Drakpa, Kunpong Gyumai | |||
Garkhen, Pema Karpo, and so on. | |||
In the case of the manual of instructions on the “six cycles of equal taste” | |||
authored by Khachö Wangpo, the reading transmission is the same as for the | |||
Five Principles of Mahāmudrā. | |||
With respect to the summation of the intent of “equal taste,” the lineage | |||
passed from Vajradhara to Tilopa, Nāropa, Tepupa, Rechungpa, Gyalwa | |||
Lore, Sumpa Repa, Lingje Repa, Tsangpa Gyare, Önre Darma Senge, Zhönu | |||
Senge, Nyima Senge, and Zhönu Nyima. Senge Sherap received it from the | |||
latter two and then passed it to Senge Rinchen, Senge Gyalpo, Kunga Senge, | |||
Dorje Rinchen, Lodrö Senge, Khyentse Tokden, Yönten Sangye, the lord | |||
Gyalwang, and so on as in the previous case. [63a] | |||
Concerning the quintessence of our own tradition of teachings on interdependent origination, the lineage passed through the “seven heroic | |||
buddhas,”562 Tsangpa Gyare, Darma Senge, Zhönu Senge, Nyima Senge, | |||
Senge Sherap, Senge Rinchen, Senge Gyalpo, Kunga Senge, Dorje Rinchen, | |||
Lodrö Senge, Lodrö Gyaltsen, Könsampa, Yönten Sangye, the lord Gyalwang, | |||
and after that as in the previous case. | |||
The lineage for the Indian source text on guru sādhana, as well as the | |||
more ordinary and extraordinary versions of the profound path, passed from | |||
Vajradhara to Tilopa, Nāropa, Marpa, Milarepa, Dakpo Rinpoche, Pakmo | |||
Drupa, Tsangpa Gyare and from him down to Lodrö Senge as in the case of | |||
the Mahāmudrā teachings and others. It then passed to Dampa Ngonyalwa, | |||
Drupchen Könsampa, Trulzhik Namkhai Naljor, Gyalwang Chöje,563 Ngagi | |||
Wangpo, Jamyang Chökyi Drakpa, Avadhūtipa, and Pema Karpo. | |||
As for the eight primary instructions, the lineage down to Tsangpa Gyare is | |||
as in the former cases. From him it passed to Sangye Ön, Gyalwa Götsangpa, | |||
Yangönpa, Nyenre Namkha Gyaltsen, the lord Gyalwang, Ngawang Chögyal, | |||
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Lineage Successions 145 | |||
and Pema Karpo. The lineage for the secondary instructions is the same as | |||
the foregoing. | |||
In the case of the combined intent of the practical application of seven | |||
spiritual exercises, the lineage down to Tsangpa Gyare is as in the foregoing case, after which it passed to Dremowa, Khogom, Śilay Tachen, Chöje | |||
Nyima, Pöchapa, Chusumpa, the lord Jamyang, Khenchenpa, Lodrö Senge, | |||
Yeshe Rinchen, Sherap Zangpo, the lord Gyalwang, Ngagi Wangpo, Jamyang | |||
Chökyi Drakpa, the lord Kunpang, and to Pema Karpo. | |||
From the venerable Pema Karpo, the foregoing lineages then passed to | |||
Lhatsewa Ngawang Zangpo, after whom they were the same as in the former | |||
case of the Mahāmudrā teachings. | |||
The lineage for the quintessential summation of the “fivefold capability” from the lower branch of the Drukpa tradition passed from Tsangpa | |||
Gyare to Tsāri Repa and then to Jamyang Gönpo. Öntön received it from | |||
the latter two, after which he passed it to Gönpo Yeshe, Gyaltsen Zhönu, | |||
Könchok Wangpo, Khedrupa, Sangye Zangpo, [63b] Chökyi Wangchuk, | |||
Sangye Paljor, Śākya Wangchuk, Jamyang Chödrak, Sherap Gyatso, and | |||
Pema Karpo, after whom it is as in the previous cases. The transmission of | |||
the instructions is the same as for the 108 Instructions. | |||
The advice on the six “mother” practices of the quintessential teachings | |||
for mountain retreat by Gyalwa Yangönpa was transmitted from Gyalwa | |||
Yangönpa to Chenga Rinchenden, Zurpukpa, Rinchen Palzang, the lord | |||
Barawa, Namkha Senge, Sönam Döndrup, Ritrö Rechen, the lord Mengom, | |||
Lachiwa, Khedrup Je, Khetsunpa, “the one named Gönpo,” Begompa,564 | |||
Chökyi Lodrö, the lord Rikzin, Paldingwa, Langkharwa, Rapjam Chöje, | |||
Orgyen Yongdrak, Drodön Rapel, Kunzang Longyang, Lodrö Chöpel, | |||
Ngawang Yeshe, Ngawang Chödrak Gyatso, Chökyi Gyatso, Tsewang Jikme, | |||
Tsuklak Chökyi Gyalpo, Karma Tenpa, and the precious Dazang incarnation | |||
Karma Tenpa Rapgye, from whom I received it. | |||
The lineage for both the instructions and reading transmission of the | |||
teaching cycles for Mahāmudrā according to the tradition of the lord | |||
Barawa passed from Barawa Gyaltsen Palzang to Jadralwa Pema Zangpo, | |||
Zurkhangpa Sönam Zangpo, Tulku Namkha Gyaltsen, Gungpa Namkha Dorje, | |||
Lhundrup Gyaltsen, Dzamling Sangye Chöpel, Mangyul Könchok Gyaltsen, | |||
Rinchen Tenpai Salje, Jetsun Lodrö Chöpel, Rikzin Tsewang Norbu, Barawa | |||
Ngawang Yeshe, Chödrak Gyatso, Chönyi Gyatso, and Chöying Dorje just as | |||
in the case of the “golden garland” of the Barawa tradition. It then passed to | |||
Zhalu Losal Tenkyong and my omniscient and all-seeing lord,565 from who | |||
I received it. | |||
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146 The Catalog | |||
Concerning the guru sādhana combined with Mahāmudrā and the Six | |||
Dharmas— which was concealed by the lord Barawa when he was dwelling | |||
at Bara Drakkar in Shang and revealed by the lord Lodrö Chöpel (who was | |||
an emanation of Śāvaripa)— [64a] the transmission of the ancient manuals | |||
passed from the revealer himself to the great master of awareness, and then | |||
afterward as in the main lineage. | |||
As for the lineage of the guardian of these teachings, the four-armed | |||
Mahākāla from the tradition of Ga Lotsāwa, according to the transmission of | |||
Pakmo Drupa this passed from Vajradhara to Nāgārjunagarbha, Āryadeva, | |||
Aśvaghoṣa, *Vajrāsanapāda,566 Abhayākaragupta, Tsami Sangye Drakpa, | |||
Ga Lotsāwa, Pakmo Drupa, Taklung Tangpa, Ratnanātha, Sangye Yarjön, | |||
Mangala Guru, Sangye Palzang, Ratna Guru, Ratnākara,567 Kadrukpa Rinchen | |||
Palzang, Ba Ratna Sengha, Lama Mönlam Paljor, Ngawang Drakpa, Tsultrim | |||
Chokdrup, Namgyal Tashi, Jetsun Kunga Tashi, and Jetsun Tāranātha, after | |||
whom it is as in the foregoing cases. According to the transmission of Tsal, | |||
the lineage passed from Vajradhara to Vajrapāṇi, Indrabhūti, his consort | |||
Lakṣmīkarā, the nāga child *Munī, Rāhulabhadra, Nāgārjuna, Āryadeva, | |||
Aśvaghoṣa, Kālacakrapāda; alternatively it passed from Vajrayoginī to | |||
Ghaṇṭapāda, Anaṅgavajra, Garap Dorje, and Kālacakrapāda. It then passed | |||
from him to Abhayākara, Tsami, Ga Lotsāwa, Zhang Tsalpa, Lhachukpa, | |||
Sangye Tsalpa, Lama Samdzongpa, Lama Önpo, Kunkhyen Gyalpo, Lekpai | |||
Gyaltsen, Nyima Gyaltsen, Chechok Tarpawa, Drupchen Gyalbum, Zangpo | |||
Gyaltsen, Palden Sangye, Ngawang Drakpa, Kurakpa Jangsem Sherpal, | |||
Draktöpa Lhawang Drakpa, and Jetsun Tāranātha. | |||
The lineage for the chapter extracted from the teaching cycles on the | |||
“coarse embodiment”568 of the four-armed Mahākāla of timeless awareness | |||
(cycles that were transmitted from the glorious Pakmo Drupa and Taklung | |||
Tangpa and his successors) was at the outset the same as for the Tsal transmission of the four-armed protector. From Ga Lotsāwa, however, it passed | |||
to Aseng, Drogön Pakmo Drupa, Taklung Tangpa, Sangye Gompa, Khepawa, | |||
Tashi Lama,569 Sangye Palzang, Ratna Guru, Ratna Kara, the great Kadrukpa, | |||
Chö Gyaltsen, Ngawang Drakpa, [64b] the master Tsultrim Chokdrup, the | |||
venerable Namgyal Tashi, the venerable Kunga Tashi, Ngawang Namgyal, | |||
Tashi Paldrup, Drakpa Lekdrup, Jampal Gyatso, Pakchok Ngawang Drakpa, | |||
Trinle Tenzin, Drakpa Tenzin Pel, Trinle Tenzin, Gelek Paljor, Drakpa | |||
Rinchen Lekdrup, Ngawang Tenpai Nyima, Lhatsun Jampal Dorje, and my | |||
omniscient and all-seeing lord guru,570 by whose grace I received it. | |||
In the case of the authorization ritual for the goddess Dhūmāṇgārī, the | |||
transmission passed from Vajradhara to Tilopa, Nāropa, Marpa, Ngok Chöku | |||
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Lineage Successions 147 | |||
Dorje, Ngok Dode, Kunga Pal, Ziji Drakpa, Rinchen Zangpo, Chögyalwa, | |||
Döndrup Pal, Jangchup Pal, Tashi Paldrup, Jangchup Drakpa, Ngok Lodrö | |||
Palzang, Kunga Drolchok, Lhawang Drakpa, and Jetsun Rinpoche Tāranātha, | |||
after whom it is as in the previous case. | |||
E. Shangpa Kagyu | |||
In the fifth case, that of the cycles of advice from the glorious Shangpa | |||
Kagyu, these fall into three categories. | |||
1. Sources and Commentaries | |||
The first of these categories is that of the cycles of source texts of vajra verses and their commentaries: | |||
The lineage for the Six Dharmas as the root, Mahāmudrā as the trunk, the | |||
three means of maintaining ongoing awareness as the branches, the white and | |||
red forms of Khecarī as the flowers, and “unerring immortality” as the fruit | |||
(as well as the respective commentaries to the foregoing) is, prior to Tsangma | |||
Shangtön, as in the case below for the five-deity mandala of Cakrasaṃvara; | |||
from him it then passed to Muchen Gyaltsen Palzang, Lama Dorje Zhönu, | |||
Tsenden Namkhai Naljor, Jangsem Jinpa Zangpo, the mahāsiddhā Tangtong | |||
Gyalpo, Lodrö Gyaltsen the lineage holder of Mangkhar, Puhrang Khedrup | |||
Palden Darpo, Sönam Tsemo of Zhechen Monastery, Jetsun Kunga Drolchok, | |||
Lochen Gyurme Dechen, Khenchen Ngawang Chödrak, Ngawang Sönam | |||
Gyaltsen of Gyakhartse, Kapewa Ngawang Tenpa Rapgye, Mangtö Sönam | |||
Chöpel, Ngawang Kunga Lekpai Jungne, [65a] Pakpa Gelek Gyaltsen, Kunga | |||
Ngedön Nyingpo, and the seventh Chakzam incarnation Yeshe Lhundrup. | |||
Gelong Lozang Tenpel received it from the latter two and then passed it on | |||
to the eighth holder of the teachings Khyenrap Tutop, who transmitted it to | |||
my venerable lord guru Khyentse,571 who in turn passed it to me. | |||
2. Empowerments and Transmissions of Blessing | |||
The second category is that of cycles concerning the maturing empowerments and blessing rituals: | |||
The first of the two transmissions of blessings that open the doorway to | |||
spiritual practice is that of the four levels of empowerment into the five-deity mandala of Cakrasaṃvara. The succession in the lineage of this empowerment passed from the sovereign lord Vajradhara to the ḍākinī of timeless | |||
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148 The Catalog | |||
awareness known as Nigupta (which means “she who is definitively hidden”), the learned and accomplished master Khyungpo Naljor, Mokchokpa, | |||
Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye Tönpa, Khedrup | |||
Tsangma Shangtön, Khyungpo Tsultrim Gönpo, Jadral Ritrö Rechen, | |||
Khyenden Shangpa Karpo, Kuklungpa Nyame Sangye Palzang, Drupchen | |||
Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, the lord Kunga Drolchok, Chöku | |||
Lhawang Drakpa, Doring Ön Kunga Gyaltsen, Sangdak Tāranātha, Gyaltsap | |||
Yeshe Gyatso, Jampa Yönten Gönpo, Jalu Gönpo Paljor, the lord Gönpo | |||
Drakpa, Drupwang Gönpo Namgyal, Rikzin Tsewang Norbu, Kagyu Trinle | |||
Shingta, Kunga Gelek Palbar, Kunga Lhundrup Gyatso, Drupchen Kagyu | |||
Tenzin, Drupnye Karma Lhaktong, and Drupwang Karma Zhenpen Özer, in | |||
whose presence I received it. | |||
Following the Sakya school, the lineage for the other nine transmissions | |||
associated with the Six Dharmas (excepting the foregoing fourfold empowerment for Cakrasaṃvara), as well as for the transmissions of the three | |||
means of maintaining ongoing awareness and the transmission for “unerring | |||
immortality,” is, up to Sönam Chöpel, the same as for the reading transmission of the Vajra Lines. He then passed it to Sangye Tenpa, Sangye Palzang, | |||
Muchen Sönam Palzang, [65b] Kalden Chönyi Yeshe, Yeshe Gyalchok, | |||
Lodrö Gyatso, Jamgön Dorje Rinchen, and Jamyang Khyentse Wangpo, who | |||
graciously bestowed it on me. | |||
One lineage for the transmission of the empowerment for Mahāmudrā, | |||
which is in addition to the foregoing, passed from Shangtön to Khetsun | |||
Gyaltsen Bum, Jakchen Jampa Pal, Jakchung Lodrö Pal, Jakchung Kunga | |||
Palzang, Kunkhyen Chögyal Palzang, Trulzhik Tsultrim Gyaltsen, Khyenrap | |||
Rinchen Chokdrup, Doring Kunpang Chenpo, Tsarchen Losal Gyatso, | |||
Jamyang Khyentse Wangchuk, Dorjechang Wangchuk Rapten, Khenchen | |||
Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang Tenpa Rapgye, | |||
Mangtö Sönam Chöpel, Ngawang Kunga Lekpai Jungne, and Muchen Sönam | |||
Palzang, after whom it is as in the previous case. | |||
As for the lineage of the three cycles of Khecarī, from Jakchenpa this | |||
passed to Jamyang Lodrö Palzang, and then from Jakchung Kunga Palzang | |||
down to Tsarchen as in the case of the Mahāmudrā lineage. It then passed to | |||
Azha Khyentse Wangchuk, Wangchuk Rapten, Ngawang Chödrak, Ngawang | |||
Sönam Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is as | |||
in the previous case. | |||
Following the Jonang school, the lineage for the eight transmissions associated with the Six Dharmas (excepting the two empowerments for the | |||
five-deity mandala of Cakrasaṃvara) is, before Lhawang Drakpa, the same | |||
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Lineage Successions 149 | |||
as for the Cakrasaṃvara transmission. It then passed to Jetsun Drolwai | |||
Gönpo,572 Tutsun Kunga Sönam, Mokchokpa Jampa Lhundrup, the lord | |||
Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Tsoze Ngawang Lodrö, | |||
Trulzhik Ngawang Jamyang, Chöje Drakpa Chöpel, Lozang Tutop the Pönlop | |||
regent of Takten, Rinchen Losal Tenkyong, [66a] and my omniscient guru | |||
Mañjughoṣa,573 by whose grace I received it. | |||
In the case of the four levels of “empowerment through meditative absorption” for the five-deity Cakrasaṃvara mandala, from Jetsun Rinpoche574 the | |||
lineage passed to Rangdrol Ngawang Chödrak, Gyaltsewa Ngawang Sönam | |||
Gyaltsen, Khenchen Gyalwa Lhundrup, Tromolungpa Sönam Chöpel, Kunga | |||
Lekpai Jungne, Muchen Sönam Palzang, Drupwang Chönyi Yeshe, Jampa | |||
Sönam Wangchuk, Drupwang Dönyö Dorje, Zhalu Choktrul Rinpoche, and | |||
my omniscient guru Mañjughoṣa.575 | |||
One lineage for the six transmissions of blessings that serve as the central | |||
axis of the tradition is the same as for the five-deity Cakrasaṃvara mandala; | |||
I received this version from Drupwang Karma Norbu. | |||
The lineage for the transmission of blessing for the ḍākinī of timeless | |||
awareness Sukhasiddhi passed from Vajradhara to the ḍākinī Sukhasiddhi, | |||
Khedrup Khyungpo Naljor, Mokchokpa, Kyergangpa, Nyentön, Chöje | |||
Tönpa, Shangtön, Gyaltsen Bum, Jampa Pal, Lodrö Pal, Kunga Palzang, | |||
Sönam Zangpo, Chökyi Nyima, Ngawang Chökyi Gyaltsen, Kunga Chödrak, | |||
Namkha Chödar, Ngawang Kunga Döndrup, Ngawang Chödrak, Sönam | |||
Gyaltsen, Gyalwa Lhundrup, and Sönam Chöpel, after whom it is the same | |||
as for the general empowerment lineage following the Sakya school. This | |||
collection also includes lineages that follow the Tsarpa and Zhalu traditions. | |||
The lineage for the empowerments into the three cycles of secret sādhanas | |||
is, from Khyungpo Naljor down to Ngawang Chödrak, the same as for the | |||
general lineage of transmission following the Sakya school. After that it | |||
passed to Jampa Ngawang Namgyal, Sakyapa Kunga Tashi, and the lord | |||
Sönam Chöpel, after whom it is again as in the previous case. | |||
The lineage for the transmission of blessings for the sādhana practice | |||
that combines four deities is, until Ngawang Chödrak, as before; afterward | |||
it passed to Ngawang Sönam Gyaltsen, Serdok Chenpa Gyalwa Lhundrup, | |||
and Tromolungpa Sönam Chöpel, [66b] after whom it is as in the previous | |||
case. | |||
As for the profound longevity empowerments of Niguma and Sukhasiddhi, these were bestowed by the two ḍākinīs of timeless awareness | |||
themselves on Bodong Jikme Drakpa576 when he was sixteen years of | |||
age. He then passed the lineages on to Shangpa Rechen Sönam Chokgyur, | |||
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150 The Catalog | |||
Kunkhyen Jampa Chönyi (who was an emanation of Jikdral),577 Paṇchen | |||
Pema Garwang, Chokdrapa Jamyang Drakpa Özer, and Rapjam Chöje | |||
(who was an emanation of Jampa Chönyi). “The incomparable one named | |||
Ratna” received these lineages from the latter two, after which they passed | |||
to Garwang Duchen Rapjam, Tulzhuk Namkhai Naljor, Mingyur Rinchen | |||
Zangpo, Tamche Khyenpa Gelek Gyaltsen, and Drodul Rikzin Chenmo. From | |||
the latter two the lineages passed to Kalzang Jamyang Namgyal and then to | |||
both Tamche Khyenpa Trinle Lhundrup and Khedrup Rikzin Namgyal, from | |||
both of whom these lineages passed to Khyapdak Dechen Tsomo, the lord | |||
guru Tsultrim Dorje, and the all-seeing Mañjughoṣa,578 in whose presence | |||
and by whose grace I received them. | |||
3. Instructions | |||
[The third category is that of the cycles of instructions:] | |||
As for the lineage for works authored by the mahāsiddhā Tangtong | |||
Gyalpo—his instructions on the Six Dharmas, Mahāmudrā, the three means | |||
of maintaining ongoing awareness, the transference of consciousness for the | |||
red form of Khecarī, and his experientially based instructions for applying the Six Dharmas in a single session—in its extensive version this is the | |||
same as for the two lineages of empowerment following the Sakya school. | |||
The more direct lineage passed from Vajradhara to Niguma, mahāsiddhā | |||
Tangtong Gyalpo, Lodrö Gyaltsen, and so forth; the more direct lineage for | |||
the instructions in the transference of consciousness for the white form of | |||
Khecarī is the very same as the preceding. This is also the lineage of reading | |||
transmission for the manuals. | |||
It was in the presence of Drupchen Karma Norbu that I received on three | |||
occasions instructions, both extensive and condensed, on the basis of the instruction manuals authored by Jonang Jetsun Rinpoche. As well, the lineage | |||
I received for the reading transmissions of the Profound Meaning That Covers | |||
the Plains (a manual of instructions for the Six Dharmas), the Supplementary | |||
Text to the Main Course of Instruction (a supplement to the primary instructions), and the source verses concerning the physical exercises is the same | |||
as for the five-deity Cakrasaṃvara mandala. [67a] | |||
In the case of the detailed explanation of the sādhana for the five-deity Cakrasaṃvara mandala, authored by Jonang Jetsun Rinpoche, the lineage for the reading transmission passed from the author himself to Jatang | |||
Kunga Yeshe, Jampa Yönten Gönpo, Ngawang Kunga Lhundrup, Ngawang | |||
Kunga Zangpo, Kunzang Tenzin Gyatso, Yeshe Zangpo, Mokchokpa Kunga | |||
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Lineage Successions 151 | |||
Lhundrup Gyatso, Kagyu Tenzin, Karma Lhaktong, and Karma Zhenpen | |||
Özer, from whom I received it. | |||
In addition, in the presence of my omniscient guru Jamyang Khyentse I | |||
received the experientially based instructions for both the Six Dharmas and | |||
Mahāmudrā according to the manuals of Jetsun Rinpoche; the lineage for | |||
these is the same as for the Jonang school’s transmission of the Six Dharmas. | |||
The lineage for the reading transmission of the texts alone passed from | |||
Jetsun Tāranātha to Jatang Kunga Yeshe, Jampa Yönten Gönpo, Ngawang | |||
Kunga Lhundrup, Kunga Sönam Lhundrup, Ngawang Kunga Zangpo, Lozang | |||
Khedrup Tendar, Kunga Lhundrup Gyatso, Tenzin Yeshe Lhundrup, Gelong | |||
Lozang Tenpel, Tenzin Khyenrap Tutop, and my lord guru Khyentse, from | |||
whom I received it. | |||
The lineage for the experientially based instructions for the Six Dharmas | |||
of Sukhasiddhi passed from Vajradhara to Nairātmyā, Virūpa, Sukhasiddhi, | |||
Khyungpo Naljor and down to Shangtön as in the general lineage. It then | |||
passed to Rikpai Dorje, Khutön Tsultrim Gönpo, Chöpal Zangpo, Tsultrim | |||
Gyaltsen, Zhalu Khyenrap Chöje, Zhönu Chokdrup, Kunga Drolchok Semkyi | |||
Dudrol, Chöku Lhawang Drakpa, and Jetsun Tāranātha, after whom it is the | |||
same as for the 108 Instructions of the Jonang tradition. | |||
As for the instructions concerning the sādhana practice that combines | |||
four deities, the lineage is the same as for the transmission of blessing already discussed. | |||
The lineage for the reading transmission of various ancient manuals, such | |||
as the three “sealed” texts, is the same as for the lineage for the more mainstream transmissions following the Sakya school. | |||
In the case of the torma empowerment for the ḍākinīs of the five families, the lineage passed from the ḍākinī Siṁhamukhā to the powerful lord | |||
of siddhās Khyungpo Naljor, [67b] Geshe Ghapa Chögyal, Tokden Zhangom | |||
Chökyi Senge, Öntön Kyergangpa, Nyentön Bepai Naljor, Drogön Sangye | |||
Tönpa, Lopön Nenyingpa Ai Senge, Serlingpa Tashi Pal, Drakchenpa Dorje | |||
Pal, Jatang Chui Naljor, Khutön Tsultrim Gönpo, Sumchu Chödrakpa, | |||
Nyamepa, Chöku Śākya Rinchen, Ngawang Lodrö, Gyagom Chenpo, Jetsun | |||
Kunga Drolchok, Chöku Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe | |||
Gyatso, and Rinchen Dorje. Nyingpo Taye requested this transmission from | |||
the latter two, and after him it passed as in the previous cases. | |||
In the case of the “swift-acting lord protector of timeless awareness,” the | |||
six-armed form of Mahākāla, there are forms associated with the five families: the black form to dispel obstacles, the white form, the yellow form, the | |||
red form, and the green form. The lineage for these passed from Vajradhara | |||
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152 The Catalog | |||
to Śavaripa to Maitrīpa; or, alternatively, from Vajradhara to Abhayavajra, | |||
Rāhula, Khedrup Khyungpo Naljor, Mokchokpa, and Zhangom Chökyi | |||
Senge. From the latter two it passed to Kyergangpa, the great Nyentön, | |||
Sangye Tönpa, Khedrup Shangtön, and down to Tāranātha as in the case of | |||
the five-deity Cakrasaṃvara mandala. After him it passed down in the same | |||
manner as in the aforementioned case of the guardians of the teachings in | |||
general. An alternative lineage that I received in the presence of Drupwang | |||
Lama Karma Norbu is the same as for the five-deity Cakrasaṃvara mandala. | |||
As for the lineage of the dark blue-black form of the lord protector to dispel obstacles, following the Sakya school this is as in the previous case down | |||
to Shangtön, after whom it passed to Khetsun Gyaltsen Bum, Khyungpo | |||
Tsultrim Gönpo, Sangye Senge, Tulku Sangye Dorje, Tarpa Palzang, Drinchen | |||
Sangye Namgyal, Tsarchen Dorjechang, Jamyang Khyentse Wangchuk, | |||
Wangchuk Rapten, Ngawang Chödrak, Ngawang Sönam Gyaltsen, Ngawang | |||
Tenpa Rapgye, Mangtö Sönam Chöpel, Drenchok Sangye Tenpa, [68a] | |||
Khenchen Sangye Palzang, Khyapdak Chönyi Yeshe, Yeshe Gyalchok, Lodrö | |||
Gyatso, Vajra Ratna, and my lord guru Mañjughoṣa,579 in whose presence I | |||
received it. | |||
As for the white form of the lord protector, the lineage following the | |||
Sakya school passed from Vajradhara to Śavaripa, Maitrīpa, Rāhula, and the | |||
mahāsiddhā Khyungpo Naljor down to Gyaltsewa Sönam Gyaltsen, as in the | |||
case of the lineage for the general transmissions following the Sakya school. | |||
It then passed to Khechok Tashi Palden, Khamtön Sangye Palzang, Khedrup | |||
Sangye Puntsok, Wangla Kunga Tenzin, Khenchen Sangye Palzang, Muchen | |||
Sangye Palzang, and Muchen Chönyi Yeshe, after whom it is the same as for | |||
the transmission following the Sakya school as clearly outlined previously. | |||
The lineages following the Ngor school and others are subsumed as one with | |||
this lineage. | |||
In the case of the remaining transmissions, such as that of the inseparability of guru and protector, as well as the practice of the lord protector | |||
“entering the heart center” and Kṣetrapāla, the lineage for the authorization | |||
rituals down to Khedrup Tsangma Shangtön is the same as for the protector | |||
dispelling obstacles. It then passed successively to Khetsun Gyaltsen Bum, | |||
Jakchen Jampa Pal, Kunkhyen Sherap Palzang, Sempa Chenpo Tsultrim | |||
Palzang, the lord Rinchen Shenyen, the lord Lekpai Lodrö, the lord Kyapchok | |||
Palzang, Ensapa Lozang Döndrup, Khedrup Sangye Yeshe, Paṇchen Chökyi | |||
Gyaltsen, the vajra holder Könchok Gyaltsen, and Ngawang Tenzin Trinle. | |||
It then passed to Lhatsun Döndrup Tenpai Gyaltsen and to my omniscient | |||
precious guru.580 An alternative lineage from Shangtön passed to Muchen | |||
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Lineage Successions 153 | |||
Gyaltsen Palzang, Ngakchang Dorje Zhönu, Tsenden Namkhai Naljor, | |||
Khedrup Gelek Palzang, Baso Chökyi Gyaltsen, Trulzhik Rinchen Shenyen, | |||
Rapjam Mawa Sangye Gyatso, [68b] and the lord Kyapchok Palzang, after | |||
whom it is as in the previous case. | |||
The lineage for the instructions on the inseparability of guru and protector is the same as for the general transmission for empowerment following | |||
the Sakya school (in the version that includes Tangtong Gyalpo). The lineage for the instructions on the practice of the lord protector known as “entering the heart center” is as in the case of the formal authorization up until | |||
the lord Khedrup,581 after whom it passed to Baso Chökyi Gyaltsen, the lord | |||
Sherap Senge, Gyuchen Jinpa Pal, Sera Chökyi Gyaltsen, Khedrup Rinchen | |||
Zangpo, the lord Sangye Samdrup, Paljor Dargye, Lozang Jamyang, Lozang | |||
Tokme, Tangsakpa Ngödrup Gyatso, Jamyang Dewai Dorje, Khenchen | |||
Gendun Gyatso, Könchok Jikme Wangpo, Könchok Tenpai Drönme, Palripa | |||
Könchok Dechen, Detri Jamyang Tupten Nyima, Lhatsun Döndrup Yeshe | |||
Tenpai Gyaltsen, Kachen Lozang Gelek, and Jamyang Khyentse Wangpo, | |||
in whose presence I received it. The lineage for the manual of this practice | |||
passed from Rolpai Dorje to Gelong Gelek Namkha, Changlungpa Paṇḍita | |||
Lozang Tenpai Gyaltsen, Gyal Khenchen Drakpa Gyaltsen, Detri Tupten | |||
Nyima, Lozang Chödrak Gyatso, Lhatsun Döndrup Gyaltsen, and so forth | |||
as before. | |||
With respect to the torma ritual for the six-armed Mahākāla and other such works by Jetsun Rinpoche, the lineage for their reading transmission passed from the lord Tāranātha himself to Gyaltsap Rinchen Gyatso, | |||
Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, Tsewang Norbu, Pawo | |||
Tsuklak Gawa, Tsewang Kunkhyap, Karma Ratna, and Karma Ösel Gyurme, | |||
from whom I received it. | |||
F. Zhije and Chöyul | |||
In the sixth case, that of the cycles of Damchö Duk-ngal Zhije (Sacred | |||
Teachings on the Pacification of Suffering), there is the main system and | |||
the auxiliary one. | |||
1. Zhije | |||
The main system of Zhije includes three sections. | |||
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154 The Catalog | |||
a. Sources | |||
The first section consists of fragments of the tantra Inconceivable Secret, together with commentarial annotations; the cycle of pure silver from the | |||
stainless path; the cycle of pure gold; the cycle of pure crystal; the eighty | |||
verses of personal advice to the people of Dingri; [69a] and the vajra song | |||
sung to the lord Milarepa, together with its structural analysis. I received | |||
the reading transmissions for these texts from my omniscient guru Jamyang | |||
Khyentse Rinpoche. | |||
b. Empowerments | |||
The second section comprises the cycles of empowerments and formal authorizations. | |||
From the initial line of transmission: | |||
• the empowerment for the threefold lamp and | |||
• the transmission of blessings for three deities. | |||
From the intermediate line of transmission: | |||
• the maturing empowerment for Mahāmudrā from the tradition of Ma; | |||
• the torma empowerment for the guru from the tradition of So; and | |||
• the authorization ritual for the deity Prajñāpāramitā from the tradition of Kaṃ. | |||
From the final line of transmission: | |||
• the three versions—extensive, intermediate, and concise—of the empowerment for the volumes concerning the five paths from the tradition of the bodhisattva Dampa Kunga; | |||
• the transmission of blessing for Dampa entitled Conferral of the Master | |||
of Interdependent Connection; | |||
• the empowerment for twelve sugatas resting in meditation; | |||
• the empowerment for the thirteen-deity mandala of Cakrasaṃvara according to Maitrīpa’s tradition; | |||
• the empowerments for the outer sādhana of the two-headed form of | |||
Vajravārāhī, for the inner sādhana of the single-headed form, and for | |||
the secret sādhana of the black wrathful goddess; | |||
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Lineage Successions 155 | |||
• the empowerment for Vajra Caṇḍālī, together with that for the ḍākinī | |||
Amṛtakalaśa; | |||
• the complete ritual of four levels of empowerment for Kālacola, the | |||
secret sādhana of the lord protector of timeless awareness; | |||
• the authorization ritual for the lord protector Aghora; | |||
• the authorization ritual for the realm-born ḍākinī Kunturika; and | |||
• the authorization ritual for the patron Norbu Zangpo. | |||
Of these: | |||
• In the first place the lineage for the fourfold vase empowerment (employing the volumes) passed from the buddha Vajradhara to the feminine consort Nairātmyā, and the nirmāṇakāya Padampa Sangye. | |||
• The lineage for the fourfold secret empowerment (employing the nectar from the skull cup) passed from the sambhogakāya Vairocana and | |||
consort to the thirty-six marvelous gurus who attained Khecara and to | |||
Dampa Rinpoche. | |||
• The lineage of the fourfold empowerment of intelligence leading to | |||
awareness (which depends on the physical exercises and the means of | |||
settling the mind) passed from Śākyamuni to Maitreya, Asaṅga, Vasubandhu, Āryadeva, and Dampa Rinpoche. | |||
• The lineage of the fourfold word empowerment (which depends on | |||
the ultimate empowerment into the very essence of being) passed | |||
from Vajradhara to Guhyapati (Lord of Secrets), Sukhasiddhi, and the | |||
lord Dampa. | |||
• For the three levels of the guru sādhana (outer, inner, and secret) and | |||
the twelve sugatas resting in meditation, my guru said that the lineage | |||
is the same as for the secret empowerment. [69b] (In certain sources, | |||
it would seem the lineage for the twelve sugatas passed from Vajradhara to Vairocana, Śākyamuni, Vajrapāṇi, the ḍākinī Dhatvātmā, and | |||
Dampa Sangye.) | |||
• As for Cakrasaṃvara, the lineage passed from Vajradhara to Cakrasaṃvara, Śavaripa, Maitrīpa, and Dampa Sangye. | |||
• In the case of the black wrathful goddess Kālī Kruddha, the lineage | |||
passed from the black Vārāhī to the ḍākinīs of the four families to | |||
Dampa. | |||
• The lineage of both the major and minor forms of caṇḍālī passed from | |||
Vajra Caṇḍālī to Dampa of India. | |||
• The lineage of Aghora passed from Mahākāla to Dampa of India. | |||
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156 The Catalog | |||
As for the lineage of general transmission that proceeded from the foregoing, this passed from the venerable Dampa of India to Gyalse Jangsem | |||
Kunga, Tsultrim Bar of Dratsap Monastery, the “three brothers who were | |||
lions of speech in the sutra tradition” (that is, the siddhā Gyalwa Tene, Rok | |||
Sherap Özer, and Zhikpo Nyima Senge), Rok Tamche Khyenpa Sönam Pal, | |||
Rok Gyalse Kunga Zangpo and his brother Kunga Döndrup, Tsenden Ritrö | |||
Wangchuk, Khenchen Tsultrim Penpa, and Drinchen Sangye Önpo; alternatively, it passed from the “brothers named Kunga”582 to Gyatön Mönlam | |||
Sherap and then from him and Sangye Önpo. It then passed to the brothers named Damchö Kunkhyen, Gyagom Dorje Denpa, and Jangsem Jinpa | |||
Gyatso (alternatively, it passed from the elder Kunkhyen brother, Jangchup | |||
Zangpo, to Chöje Lodrö Gyatso, Rechen Palden Sönam, Tukse Sönam Özer, | |||
Sönam Palzang of Lungchen, and Gyatso Jinpa).583 From them it passed to | |||
Kusumpa Dechen Lhundrup, Khedrup Namkha Zangpo, Jamyang Paljor | |||
Lhundrup, Khyapdak Paljor Puntsok, Tsungme Tashi Zangpo, Chime Lodrö | |||
Tenpa of Dingri, Chime Zhönu Lodrö, Ngawang Kunga Lekpai Jungne, | |||
Khenpo Losal Rapgye of Samye Monastery, Pakpa Gelek Gyaltsen, Trichen | |||
Gyurme Trinle Namgyal, Jetsunma Gyurme Trinle Chödrön, and my omniscient guru Jamyang Khyentse Wangpo, [70a] who thought of me with | |||
delight and graciously bestowed the lineage on me. | |||
As for the outer and inner practices of Vajravārāhī, the lineage passed | |||
from Dampa Rinpoche to Jñānaguhya of Kashmir, Puhrang Lochung, Martön | |||
Chökyi Gyalpo, Geshe Yomi Gompa, Sheu Tönpa Namkha, Ritröpa Śākya | |||
Tönpa, Rokpa Deshek Sherap Özer, and Nyedowa, after whom it is the same | |||
as in the previous case. | |||
With respect to the secret sādhana of the black wrathful goddess Kālī | |||
Kruddha, from Dampa Sangye the lineage passed to Drokchung Könchok | |||
Senge, Shangpa Ludem, and then from him it was transmitted to the ḍākinī’s | |||
four gurus,584 and from them to Lapkyi Drönma, Khyijema, Cherbuma, | |||
Bermo Rozen, and then to Gyalwa Tene, after whom it is the same as in the | |||
previous case. | |||
The lineage of the lord protector Aghora was received from both Dampa | |||
Sangye and Zhama Lotsāwa by Kunga,585 after whom it is the same as in the | |||
previous case. | |||
In the case of the patron Norbu Zangpo, the lineage passed from Guhyapati586 to Padampa, Gyalse Jangsem Kunga, Dro Chötsön, Chupa Darma | |||
Tsöndru, Gyalwa Tene, and Chögyal Zhikpo and his brother, after whom it | |||
is the same as in the previous case. | |||
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Lineage Successions 157 | |||
Although the extensive lineage for the transmissions of blessings and authorization rituals from the initial and intermediate lines of transmission is | |||
parallel to the transmission of instructions explained below, after Lochen | |||
Dharmaśrī the line was interrupted and no longer extant.587 However, given that there are many lineages of deities and mantras taken from other | |||
sources that are essentially identical to these, in actuality the lineage has | |||
remained unbroken. And that is not all, for it seems that Dampa Sangye | |||
actually revealed his embodiment of timeless awareness to my lord guru | |||
Jamyang Khyentse Wangpo, who was master of the seven modes of personal transmission, bestowing advice and formal authorizations specifically on | |||
him. After I had supplicated him fervently, with enormous kindness my guru | |||
bestowed on me the lineage of the empowerments, authorization rituals, | |||
and reading transmissions with his supreme motivation that these teachings | |||
endure in an ongoing way. | |||
c. Advice and Instructions | |||
The third section comprises the cycles of advice and instructions: | |||
From the initial line of transmission, the lineage for the instructions on | |||
the “Three Lamps”588 from the Lord of Sages passed to Vajrapāṇi, Tārā, | |||
Nāgārjuna, the miraculously born Āryadeva, Dampa Sangye, Jñānaguhya | |||
of Kashmir, and Önpo Palden Sherap. [70b] Lotön Tsunchung of central | |||
Tibet received the lineage from both of the latter two, then passed it on | |||
to his son Dorje Gyaltsen, Chupa Darma Tsöndru, Chupa Darma Senge, | |||
Rok Sherap Ö, Tamche Khyenpa Sönam Pal, Gyalse Kunga Zangpo and his | |||
brother,589 Gyatön Mönlam Sherap, the brothers named Kunkhyen, Gyagom | |||
Dorje Denpa, Jangsem Jinpa Gyatso, Kusumpa Dechen Lhundrup, Khedrup | |||
Namkha Zangpo, Jamyang Paljor Lhundrup, Khyapdak Paljor Puntsok, | |||
Kunpang Tashi Zangpo, Jetsun Lodrö Tenpa, and Chime Zhönu Lodrö, after | |||
whom it is the same as the lineage for empowerment. | |||
From the intermediate line of transmission, of the masters Ma, So, and | |||
Kaṃ: | |||
1. In the first case the lineage of instructions for what became renowned | |||
as the “advice of the oral lineage”—the Mahāmudrā teachings of Ma590— | |||
passed from Vajradhara to Vādisiṃha Mañjuśrī, the lord Dampa of India, | |||
Madrom Chökyi Sherap, Dode Drak of Mongolia, the siddhā Gyalwa Tene, | |||
Rok Sherap Ö, Zhikpo Nyima Senge, and Tamche Khyenpa Sönam Pal, after | |||
whom it is the same as for the initial line of transmission. | |||
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158 The Catalog | |||
2. As for the instructions of So591 for “perceiving pure awareness in all | |||
its nakedness,” the lineage passed from Vādisiṃha Mañjuśrī to Virūpa, | |||
Āryadeva, Dampa Sangye, So Gendun Bar, Shami Mönlam Bar, and Trulzhik | |||
Metön; or, alternatively, from Shami to Chupa Darma Tsöndru, Chupa | |||
Tsöndru Senge. The latter and Trulzhik Metön passed the lineage to Rok | |||
Sherap Ö, and from him it passed to Chöje Tamche Khyenpa, after whom it | |||
is the same as for the initial line of transmission. | |||
3. In the case of the instructions of Kaṃ592 on the quintessential meaning | |||
of the transcendent perfection of wisdom, the lineage passed from the Lord | |||
of Sages to Maitreya, Asaṅga, Vasubandhu, the brahmin Āryadeva, the lord | |||
Dampa Sangye, Kaṃtön Yeshe Gyaltsen, Khutön Wangchuk Lama, Chaktön | |||
Rinchen Drup, Tötön Śākya Senge, Rangtön Darma Sönam, the lord Godrak, | |||
Tsenden Ritrö Wangchuk, Khenchen Dusum Sangye, Drinchen Sangye Ön, | |||
and the brothers named Kunkhyen, after whom it is the same as for the initial line of transmission. [71a] | |||
From the final line of transmission, the lineage for the definitive instruction on the five paths passed from the dharmakāya Vajradhara to the sambhogakāya goddess Nairātmyā, the twelve sugatas “resting in meditation,” | |||
the twenty-four ḍākinīs of the three places, the thirty-six glorious ones, the | |||
fifty-five siddhās, the venerable Dampa Sangye, the unborn Gyalse Jangsem | |||
Kunga, Khetsun Patsap Gompa, and the siddhā Gyalwa Tene, after whom it | |||
is the same as for the foregoing cases. | |||
My guru also said that it was fine to consider these lineages of instruction | |||
to be the same as the lineages for the reading transmissions described below. | |||
As for the lineage of instruction in the five paths that is included in the 108 | |||
Instructions, it is the same as for that collection. | |||
I received the reading transmission for the manual of instructions for | |||
Zhije authored by Nyedo Sönam Pal, and embellished with verses at the | |||
beginning and end by my lord guru, from the author himself. | |||
The lineage for the texts of the supplication to the lineage of gurus entitled Golden Garland, the empowerment ceremonies collected and arranged | |||
for recitation, and the collection of instruction manuals entitled Distilled | |||
Nectar passed from the author, Lochen Dharmaśrī, to Gyalse Rinchen | |||
Namgyal, Khenchen Orgyen Tenzin Dorje, Trichen Trinle Namgyal, Gyurme | |||
Trinle Chödrön, and my lord guru Mañjughoṣa, from whom I received it. | |||
The reading transmissions for the thirty prayers of aspiration of Dampa | |||
and the thirteen prayers of aspiration by Kunga are the same as in the foregoing cases. | |||
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2. Chöyul | |||
The cycles of the auxiliary system of Damchö Dukyi Chöyul comprise three | |||
sections. | |||
a. Sources | |||
From among the primary sources, the lineage for the brahmin Āryadeva’s | |||
major scriptural source in verse593 passed from the completely enlightened Buddha to Vādisiṃha,594 Āryadeva, Dampa Sangye, Kyotön, Machik, | |||
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön, | |||
Depa Sherap, Nyentön, Sangye Tönpa, Mikyö Dorje, Rangjung Dorje, Senge | |||
Palwa, Wangchuk Dorje, Könchok Palwa, Drakpa Zangpo, [71b] Dharma | |||
Ratna, Saru Drupchen Sönam Paljor, Kunga Paljor, Lhundrup Gyaltsen, | |||
Wangchuk Gyaltsen, Tsöndru Gyaltsen, Ngawang Tenpai Dorje, Jamyang | |||
Zangpo Gyaltsen, Pakpa Chökyi Gyaltsen, Ngawang Tarchin, Sönam | |||
Rapdrup, Kunga Chökyi Gyaltsen, Sönam Yeshe, Tsultrim Gyaltsen, Kunga | |||
Palzang, Jampa Kunga Tenpai Gyaltsen, Tartse Zhabdrung Jampa Kunga | |||
Palzang, and my lord guru Jamyang Khyentse Wangpo, who bestowed it | |||
on me. | |||
The lineage of reading transmission for texts authored by Machik—the | |||
Great Bundle of Precepts, the “further bundle,” and the “innermost bundle”— | |||
passed from Machik Lapkyi Drönma, Gyalwa Döndrup, Jamyang Gönpo, | |||
Khugom Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön, | |||
Tokden Gelong, Zhenme Repa, Sangye Tönpa, Khedrup Zhönu Drup, Serling | |||
Tashi Pal, “the one named Dorje,” “the one named Kunga,” Chökyi Gyatso, | |||
Götruk Repa Drakpa Jungne, Durtrö Rechen, Sangye Rechen, Chökyi Lodrö, | |||
Natsok Rangdrol, Tenzin Drakpa, Dongak Tenzin, Trinle Lhundrup, Gyurme | |||
Dorje, Lochen Dharmaśrī, Rinchen Namgyal, Rinchen Nyingpo, Gere | |||
Lhatsun Ngawang Puntsok, Lhatsun Kalzang Tsoknyi, Epa Lozang Sherap, | |||
Gyatso Chökyi Wangchuk, Lhatsun Döndrup Tenpai Gyaltsen, and my lord | |||
guru, who passed it to me. | |||
The lineage for the collections of eight appendices—ordinary, extraordinary, and special—passed from Gere Kalzang Tsoknyi to Longdol Ngawang | |||
Lozang Rinchen Wangchuk, Yeshe Paljor, and Lhatsun Döndrup, after whom | |||
it is the same as in the previous case. | |||
As for the lineage of reading transmission for the commentary on the | |||
Great Bundle of Precepts, authored by Rangjung Dorje,595 this passed from | |||
Rangjung Dorje [72a] down to Jampa Kunga Tenpai Gyaltsen as in the forInterior_DNZ_Catalog_12_03_13.indd 159 3/18/13 3:55 PM | |||
160 The Catalog | |||
mer case, after which it passed to Kunga Palden, my lord guru, and then to | |||
me. | |||
In the case of the two commentaries on Severance, Pure Honey and | |||
Precious Treasure Trove to Enhance the Original Source “Hair Tip of Wisdom,” | |||
from Kunga Paljor onward the lineage is the same as the lineage for the | |||
brahmin Āryadeva’s source text. | |||
As for the transmission of the primary source Heart Essence of Profound | |||
Meaning, authored by Jamyang Gönpo, from the author himself onward it is | |||
the same as in the previous case. | |||
b. Empowerments | |||
With respect to the empowerments that “open the doorway”: | |||
The lineage of opening the doorway to the teachings through the bestowal of empowerment based on a torma, which is from the Zurmang tradition, | |||
began with Machik Lapkyi Drönma, who brought together four mainstream | |||
transmissions: the father tantra lineage of skillful means, the mother tantra | |||
lineage of wisdom, the nondual lineage of ultimate meaning, and the lineage of meditative experience that brings freedom on the basis of the teachings. Then, according to the lineage of her students, it passed to Khugom | |||
Chökyi Senge, Dolpa Zangtal, Gyanak Cherbu, Sangye Raptön, Zalmo Depa | |||
Sherap, Sumpa Gomchen, Dringom Tokme, and the Gyalwang Karmapa | |||
Rangjung Dorje. According to the lineage of her offspring, from Machik | |||
the lineage passed to Khampu Yale, Yeshe Bar, Sangye Nyima Bar, and the | |||
lord Rangjung Dorje. From him these lineages then passed to Senge Palwa, | |||
Wangchuk Dorje, Könchok Palwa, Özer Gyaltsen, Palden Rinchen, Sangye | |||
Tashi, Sangye Rinchen, Zung Kunga Namgyal, Garwang Karma Tenkyong, | |||
Sönam Gyurme, Könchok Tenzin, Drupgyu Tenpa Namgyal, Sungrap Gyatso, | |||
Kunkhyen Chökyi Jungne, Drupchok Delek Rapgye, Drungpa Gyurme | |||
Tenpel, and the incarnate upholder of the teachings Karma Drupgyu Tenzin, | |||
who bestowed it on me. | |||
The lineage for the Gyaltang tradition of the empowerment into Severance | |||
passed from the supreme mother Prajñāpāramitā to the transcendent and accomplished conqueror Śākyamuni, Vādisiṃha Mañjuśrī, the venerable Tārā, | |||
Vajravārāhī, Sukhasiddhi, Āryadeva, [72b] Dampa Sangye, Sönam Lama, | |||
Machik Lapkyi Drönma, Khugom Chökyi Senge, Dolpa Zangtal, Gyanak | |||
Cherbu, Sangye Raptön, Sangye Gelong, Rinchen Ö, Tsatsa Repa, Drakpa | |||
Gyaltsen, Khenpo Chörin, Rinchen Gangpa, Khenchen Dusum Sangye, “the | |||
one named Zhönu,” Samten Rinchen, and so forth. Machik actually revealed | |||
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herself to Gyaltangpa Samten Özer in a vision and conferred on him the | |||
blessings and advice of both the extensive and more direct lineages. From | |||
him these passed successively to Namkha Özer, Śākya Özer, Delek Gyaltsen, | |||
Önse Chölek, Yikdruk Shepal, Kunga Drolchok, Lhawang Drakpa, Lungrik | |||
Gyatso, Tāranātha, Chakzampa Kunga Sönam, Kunga Yeshe, Yönten Gönpo, | |||
Kunga Lhundrup, Chöying Dorje, Sangye Dorje, Ngawang Trinle, Chöpel | |||
Gyatso, Kunga Namgyal, Könchok Jikme Wangpo, Könchok Senge, Könchok | |||
Tenchö, Lhatsun Döndrup Gyaltsen, and my lord guru Jamyang Khyentse | |||
Wangpo, who graciously bestowed them on me personally. | |||
c. Instructions | |||
Concerning the stages of instructions: | |||
The lineage of instructions in the Zurmang tradition of Severance is, | |||
in the earlier stages, the same as for the empowerment of that tradition. | |||
From Sungrap Gyatso, however, this lineage passed to Garwang Chökyong | |||
Namgyal, Rechung Sherap Gyatso, Tokden Tenzin Namdak, Lhalung Karma | |||
Desal, and Karma Tekchok Tenpel, in whose presence I received it. | |||
The reading transmission for the instructions in Severance authored by | |||
the venerable Rangjung Dorje is the same as above for the Great Bundle of | |||
Precepts. | |||
The reading transmission for the notes on Severance authored by Tokden | |||
Namdak is, from the author onward, the same as the lineage of instruction. | |||
The reading transmission for the manual of instructions authored by | |||
Tāranātha, according to the Gyaltang tradition, [73a] is parallel to the lineage for the empowerment. | |||
The lineage of instruction in Severance according to the fifth Zhamar’s | |||
writing, taken from the “recordless” teachings on practicing Severance in | |||
challenging environments, passed from Könchok Yenlak to Wangchuk Dorje, | |||
Chökyi Wangchuk, Lungrik Nyima, Karma Chakme, Tsöndru Gyatso, Pema | |||
Döndrup, Pema Lhundrup, Dechen Nyingpo, Chöla (“Severance Master”) | |||
Karma Trinle, Karma Döndam, Tenzin Gelek Nyima, Tokden Könchok | |||
Gyaltsen, and my lord guru, from whom I received it. | |||
As for the arrangement of liturgies for the “gift of the body” and “feeding” authored by Karma Chakme, the transmission passed from him down | |||
to Dechen Nyingpo as in the previous case, following which it passed to the | |||
vajra master Karma Tenzin, from whom I received it. | |||
The lineage of reading transmission for the activities for group rituals arranged by the Gyalwang Karmapa Tekchok Dorje is, up until Gelek Rapgye, | |||
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162 The Catalog | |||
the same as the lineage of empowerment. Following him it passed to | |||
Garwang Chökyong Gyurme, Pema Nyinje Wangpo, the Gyalwang Karmapa | |||
Tekchok Dorje, and the Chöwang incarnation, from whom I received it. | |||
G. Jordruk (Dorje Naljor) | |||
In the seventh case, that of the cycles of the profound path of Vajrayoga, | |||
there are three sections. | |||
1. Scriptural Sources | |||
The first section, that of the primary scriptural sources, includes the | |||
Quintessential Tantra of Kālacakra, the Oral Transmission of Kālacakrapāda | |||
(pith instructions on the Six Branches of Union), and the short treatise of | |||
Śavari on the direct lineage, with the commentary authored by Yumowa.596 | |||
2. Empowerments | |||
In the second section, that of the empowerments that bring maturation: | |||
The lineage of the extraordinary higher “sublime empowerments” passed | |||
from the holy original buddha to the transcendent and accomplished conqueror Śākyendra,597 the dharma king Sucandra, the dharma king and lord | |||
of the tenth level Devendra, Tejasvin, Somadatta, Deveśvara, Viśvamurti, | |||
and Sureśana, the Kalkī ruler Mañjuśrī Yaśas, Puṇḍarīka, Bhadra, Vijaya, | |||
Sumitra, Raktapāṇi, Viṣṇugupta, Sūryakīrti, Subhadra, Samudravijaya, | |||
Ajaya, Sūrya, Viśvarūpa, Candraprabha, Ananta, Pārthiva, [73b] Śrīpāla, | |||
Kālacakrapāda the Elder Mañjuvajra, Kālacakrapāda the Younger Śrībhadra, | |||
the son Bodhibhadra, Somanātha of Kashmir, Dro Lotsāwa Sherap Drak, | |||
Lhaje Könchok Sung, Drotön Namlatsek, the mahāsiddhā Yumowa Mikyö | |||
Dorje, his son Dharmeśvara, the learned Namkha Özer, his consort Jobuma, | |||
Semo Chewa Namkha Gyaltsen, Jamsarwa Sherap Özer, Kunkhyen Chöku | |||
Özer, Kunpang Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten | |||
Gyatso, Kunkhyen Dolpo Sherap Gyaltsen, Chöje Chokle Namgyal, Nya Ön | |||
Kunga Pal, Drupchen Kunga Lodrö, Könchok Zangpo, Namkha Chökyong, | |||
Namkha Palzang, Ratna Bhadra, the lord Kunga Drolchok, Khenchen Lungrik | |||
Gyatso, the omniscient Tāranātha, Gyaltsap Rinchen Gyatso, the lord Lodrö | |||
Namgyal, his nephew Ngawang Trinle, the siddhā Kunzang Wangpo, the | |||
great master of awareness from Katok Monastery,598 the omniscient Tenpai | |||
Nyinje,599 Kagyu Trinle Namgyal, and Vajradhara Pema Nyinje Wangpo, by | |||
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whose grace I received it. An alternate lineage passed from Tenpai Nyinje | |||
to Tsewang Kunkhyap, Wangyal Dorje, Tsuklak Chökyi Gyalpo, and the | |||
Gyalwang Karmapa Tekchok Dorje. And again, from Tsewang Kunkhyap a | |||
lineage passed to Karma Ratna and then to Karma Ösel Gyurme. Through | |||
the kindness of my teachers I thus received three transmissions of this lineage, which is solely that of the Dro tradition. | |||
As for the Ra tradition, the lineage passed from the original buddha | |||
through the seven dharma kings, the Kalkī ruler Mañjughoṣa Yaśas,600 | |||
Puṇḍarīka, Cilu Paṇḍita, Piṇḍo Ācārya, Kālacakrapāda the Elder and | |||
Younger, Mañjukīrti, Sumantaśrī, Ra Chörap, Ra Yeshe Senge, Ra Bumseng, | |||
Ga Lotsāwa Namgyal Dorje, Rongpa Sherap Senge, Pakö Yönten Gyatso, | |||
Butön Rinchen Drup, Tukse Rinchen Namgyal, Jamyang Drakpa Gyaltsen, | |||
[74a] Sharchen Yeshe Gyaltsen,601 Khyenrap Chöje,602 Könchok Palzang, | |||
Jangling Tashi Gyaltsen, Jamyang Khyentse Wangchuk, Wangchuk Rapten, | |||
Rinchen Sönam Chokdrup, Ludrup Gyaltsen, Mönlam Lhundrup, Lozang | |||
Khetsun, Lozang Jampal Zangpo, Jampa Chöpel, Yeshe Paljor, Rinchen | |||
Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose presence I received it. | |||
In this way, the traditions of Dro and Shang, the direct lineage, and the | |||
great paṇḍita Vanaratna were united as one mainstream transmission. | |||
3. Instructions | |||
In the third section, that of the instructions: | |||
The lineage for the instructions on the Vajrayoga of the Six Branches of | |||
Union was primarily transmitted as in the case of the Jonang lineage for | |||
the sublime empowerments. I received the primary instructions and affiliated texts once from Pema Nyinje Wangpo. There is also a lineage through | |||
Ngawang Trinle, Ngawang Namgyal, Ngawang Drime, and the holy guide | |||
Ngawang Chöpel, in whose presence I also received experientially based | |||
instruction on one occasion. | |||
The reading transmission for the instruction manual Meaningful on Sight, | |||
which I received in the presence of Pema Nyinje Wangpo, came through the | |||
same lineage as the transmission of the empowerments. | |||
The lineage for the works of Jonang Jetsun Rinpoche—the sādhana for | |||
the nine-deity mandala, the ritual for honoring the foregoing, the texts for | |||
the sublime empowerments, the instruction manual, the manuals of the | |||
signs and authentic measure of practice, the ways to dispel hindrances, | |||
and the summary of the physical exercises—passed from Jetsun himself | |||
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164 The Catalog | |||
to Gyaltsap Rinchen Namgyal, Lodrö Namgyal, Ngawang Trinle, Kunzang | |||
Wangpo, Tsewang Norbu, Chökyi Jungne, Tsewang Kunkhyap, Ngedön | |||
Tenzin Rapgye (who was also known as Karma Ratna), and Karma Ösel | |||
Gyurme, who conferred it on me. | |||
The lineage of the reading transmission for Drops of Nectar on the Profound | |||
Path, authored by Rikzin Tsewang Norbu, passed from the lord Rikzin himself to Orgyen Tenzin Dorje, Kunzang Tsewang Döndrup Palwa, Barawa | |||
Tsewang Jikme Tenzin, and the glorious Pawo Tsuklak Chökyi Gyalpo, from | |||
whom I received it. [74b] | |||
The reading transmission for the main source text of the mahāsiddhā | |||
Anupamarakṣita (known as the intermediate version of the Six Branches of | |||
Union), as well as for the instructions on this entitled Analyzing the Vajra Lines, | |||
authored by Pema Karpo, passed from Avalokiteśvara to Anupamarakṣita, | |||
Sadhuputra, Bhāskaradeva, Dharmākaraśānti, Raviśrī, Ratnarakṣita, | |||
Narendrabodhi, Muktipakṣa, Śākyarakṣita, Buddhaghoṣa, Vanaratna, the | |||
lord Gyalwang, Ngawang Chögyal, Jamyang Chödrak, Sherap Gyatso, and | |||
the venerable Pema Karpo, after whom it is the same as the lineages for the | |||
major and minor instructions of the Drukpa tradition. | |||
For the concise version of the techniques, the source text of advice on | |||
“placing the tip of the tongue against the palate,” as well as the instruction | |||
on this entitled Short Path of the Vajra Holder, which was authored by Pema | |||
Karpo, the reading transmission passed from Śavaripa to Vanaratna, and | |||
then as in the previous case. | |||
The lineage for the authorization ritual for the connate form of Kālacakra | |||
passed from Akṣobhyavajra, Rāhulaśrī, Vimalaśrī, Vikhyātadeva, Buddhaśrī, | |||
Tropu Lotsāwa, Khenpo Sönam Wangchuk, Tropu Sempa Chenpo, Yangtsewa | |||
Rinchen Senge, Drachompa Yönten Lodrö, Changlungpa Chenpo, Paṇchen | |||
Śākya Chokden, Jangsem Sherap Paljor, Jetsun Kunga Drolchok, Khenchen | |||
Lungrik Gyatso, and Tāranātha, after whom it is the same as in the case of | |||
Kartarīdhara Mahākāla and so forth in the general lineage of the Rinjung | |||
collection. | |||
In the case of the authorization ritual for the wrathful Vajravega and the | |||
sixty guardians, it is sufficient to trace the lineage as in the case of the Dro | |||
tradition of Kālacakra. Alternatively, it passed from Abhayākaragupta to | |||
Sucarita, Ananta, Ratnarakṣita, Vibhūticandra, Martön Yangbar, Kungpang | |||
Chenpo Tukje Tsöndru, Jangsem Gyalwa Yeshe, Khetsun Yönten Gyatso, | |||
the Great Omniscient One of Jonang,603 Garongpa Lhayi Gyaltsen, the lord | |||
Tsönpawa, Dakchen Namgyal Drakpa, Shangtön Kunga Palden, Paṇchen | |||
Namkha Palzang, the lord Sher Trepa, the lord Kunga Drolchok, Khenchen | |||
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Kunga Gyaltsen, and Jetsun Tāranātha, after whom it is parallel to the previous case. [75a] | |||
With respect to the transmissions of the main source texts and commentaries of these, they were subsumed within the lineages of empowerment | |||
and instruction, and so the lineage in the ultimate sense of blessing has | |||
remained unbroken. And even though the actual lineage of textual transmission was not maintained in later times, I have included these texts in this | |||
collection with the intention of providing some scriptural continuity, since | |||
the main sources are an indispensable component. | |||
H. Dorje Sumgyi Nyendrup | |||
In the eighth case, that of the Dorje Sumgyi Nyendrup, the advice of the | |||
mahāsiddhā Orgyenpa: | |||
The lineage for the main source texts—that is, the main source on the | |||
path of skillful means conferred by the ḍākinīs of the four families and the | |||
texts authored by Dawa Senge (the vajra song of aspiration, the explanatory | |||
commentary Wish-Fulfilling Gem concerning the stages of approach and accomplishment, the preliminary rituals, and the manual of instructions on the | |||
stages of approach and accomplishment)—passed from the sovereign lord | |||
Vajradhara to the mother of victorious ones Vajrayoginī, the mahāsiddhā | |||
Orgyenpa Rinchen Pal, the greatly realized master Dawa Senge, Khedrup | |||
Jodenpa, Jetsun Önpowa, Nyentröpa Gendun Drakpa, Hortön Kunga | |||
Gyaltsen, the mahāsiddhā Kunga Yeshe of Jamo, Bengar Jampal Zangpo, | |||
Gośrī Paljor Döndrup, the seventh Gyalwang Karmapa Chödrak Gyatso, the | |||
siddhā Sangye Nyenpa, the eighth lord Karmapa Mikyö Dorje, Karma Lekshe | |||
Drayang of Zurmang, Gelong Dorje Chö, Garwang Karma Tenkyong, Jatang | |||
Könchok Tenzin, Chetsang Sungrap Gyatso, the all-seeing Chökyi Jungne, | |||
the Gyalwang Karmapa Dudul Dorje, Pema Nyinje Wangpo, the Karmapa | |||
Tekchok Dorje, and the all-seeing Vajradhara Jamyang Khyentse Wangpo, | |||
who conferred it on me. | |||
With respect to the lineage for the Heart Drop teachings for meditating | |||
on the stages of approach and accomplishment as a complete session of | |||
practice, authored by Pema Karpo, this passed from the siddhā Orgyenpa | |||
to Dawa Senge, [?] Senge,604 Pakpa Sönam Palwa, Götruk Chöje Drakpa | |||
Jungne, the mahāsiddhā Gyatso Palwa, the mahāsiddhā Sönam Gyalpo of | |||
Kharak, the Gyalwang Chöje, Ngawang Chökyi Gyalpo, Ngawang Drakpa | |||
Gyaltsen, [75b] and Mipam Pema Karpo, after whom it is the same as in the | |||
previous case. | |||
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166 The Catalog | |||
I. Minor Teachings | |||
In the ninth case, that of the cycles of miscellaneous instructions: | |||
The lineage for the transmission of blessings for the eighty-four mahāsiddhās passed from the eighty-four mahāsiddhās to both the ḍākinī Kilikilā | |||
and Dharma Vaṃche, and from them to the siddhā Vīraprabhāsvara, | |||
Paṇḍita Kamala, the siddhā Śavaripa, the great scholar Jikme Pal, the | |||
translator Möndrup Sherap of Minyak, Rinchen and his son, Ratna Guru, | |||
the siddhā Hūṃbar, Genpo Lhepa Jangchup Pal, Taktön Jedrakpa, Zhönu | |||
Darma, Baktön Zhönu Tsultrim, Khen Sherap Dorje, Lama Delekpa, | |||
Pakchok Sönam Dar, Martön Gyaltsen Özer, Kangyurwa Sherap Zangpo, | |||
Nyukla Paṇchen, Trewo Chökyi Gyatso, the lord Kunga Drolchok, Chöku | |||
Lhawang Drakpa, Jetsun Tāranātha, Gyaltsap Yeshe Gyatso, Nyingpo Taye, | |||
Kunzang Wangpo, Tsewang Norbu, Kagyu Trinle Shingta, Trinle Yarpel, | |||
Kunzik Chökyi Nangwa, and Vajradhara Pema Nyinje Wangpo, by whose | |||
grace I received it. | |||
The transmission of instructions for the Six Dharmas associated with | |||
these siddhās is the same as for the 108 Instructions; and while the reading | |||
transmission in former times for the more ancient manuals of instruction is | |||
not clear, my lord guru Jamyang Khyentse received it from Zhalu Choktrul | |||
Losal Tenkyong and then passed it on to me. | |||
The lineage, including the reading transmissions, for the “six instructions | |||
of Mitra”—including the empowerment for Jinasāgara, the six authorization | |||
rituals,605 the authorization ritual for the guardian of these teachings Draklha | |||
Gönpo, the six instructions, and the manuals—passed from the dharmakāya | |||
Amitābha to the sambhogakāya Mahākaruṇika, the nirmāṇakāya Mitrayogi, | |||
the great scholar Śrīputra, Minyak Drakpa Rinchen, Kuchor Drupwang, | |||
Öpak Dorje, Trulzhik Chöpa Buddha Śrī, Khedrup Buddha Mangala, the | |||
lord Pakpa Sangye, Öndrung Sangye Jungne, [76a] Pakpa Chökyi Gyalpo, | |||
Chakra Ngawang Trinle, Pakpa Gyalwa Gyatso, Pakpa Chökyi Gyaltsen, | |||
Gyara Tulku Lozang Tenzin Trinle, Drupwang Lozang Wangchuk, Zhiwa | |||
Lha Gelek Gyaltsen, Pakpa Lha Jikme Tenpai Gönpo, the master emeritus | |||
Pakpa Chokga of Chapdo, Lhatsun Yeshe Döndrup Gyaltsen, and the lord | |||
Mañjuśrīghoṣa Khyentse Wangpo, who bestowed it on me. | |||
As for the instructions for Finding Ease in the Nature of Mind, the advice | |||
of mahāsiddhā Mitrayogi, the lineage passed from Vajradhara to the exalted | |||
Avalokiteśvara, the bodhisattva Lodrö Rinchen, Tilo Sherap Zangpo, Rolpai | |||
Dorje, the lord Mitrayogi, Tropu Lotsāwa Jampa Pal, Sönam Wangchuk, | |||
Sönam Senge, Tseme Kyebu, Yangtsewa Rinchen Senge, Butön Rinchen | |||
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Lineage Successions 167 | |||
Drup, Tukse Rinchen Namgyal, “the one named Chödrak Namkha,” Khechok | |||
Candra Śrī, Trulzhik Tsultrim Gyaltsen, Kuzhang Khyenrap Chöje, Kunpang | |||
Chökyi Nyima, Tsarchen Losal Gyatso, Jamyang Khyentse Wangchuk, | |||
Pakchok Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup, Rinchen | |||
Jampal, Lozang Khetsun, Jampal Tsultrim, Tenzin Trinle, Janglingpa Yeshe | |||
Paljor, [76b] Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo, | |||
who graciously conferred it on me. The reading transmission of the source | |||
texts is the same as the above. The reading transmission for the manuals by | |||
Tropu Lotsāwa is as in the case of the Tropu tradition of Mahāmudrā, while | |||
in other cases the transmission from the respective author is as in the case | |||
of the lineage of instruction. | |||
Concerning the lineage for the three quintessential topics of the thorough | |||
instruction for Avalokiteśvara, this passed from Mahākaruṇika to Lodrö | |||
Rinchen, Tilopa, Lalītavajra, Mitrayogi, Tropu Lotsāwa, Sönam Wangchuk, | |||
Sönam Senge, Rinchen Senge, Butön Rinchen Drup, Jangchup Tsemo, | |||
Drakpa Gyaltsen, Chokle Namgyal, Jamyang Drakpa, Dawa Gyaltsen, | |||
Khyenrap Chöje, Doring Kunpangpa, Tsarchen Losal Gyatso, Jamyang | |||
Khyentse Wangchuk, Jampa Kalzang, Wangchuk Rapten, Sönam Chokdrup, | |||
Neten Jamyang Drakpa, Gelek Gyatso, Jikme Wangpo, Könchok Gyaltsen, | |||
Könchok Tenpa Rapgye, and the all-seeing Khyentse Wangpo, from whom I | |||
received it. The reading transmission of the source texts is as in the case of | |||
the Tropu Kagyu. | |||
As for the Lakṣmī tradition of Avalokiteśvara, the lineage for the thorough | |||
instruction passed from Avalokiteśvara to the bhikṣuṇī Lakṣmī, Śrībhadra, | |||
Samādhibhadra, the Noble Lord, Yoltön Chöwang, Roktön, Tsitön, Zhartön, | |||
Betön, Zhikpo Naljor, Kye Tokden, Sangye Ön, Dulzin Rinjang, Jangsem | |||
Sönam Drakpa, Gyalse Tokme, Gyamapa, Lo Drakpa, Jangsem Kungyal, | |||
Kunga Chokdrup, and Jetsun Drolchok, after whom it is the same as in the | |||
case of the lineage of the 108 Instructions. The reading transmission for the | |||
manual of instructions authored by Pema Karpo is the same as the previously described lineages of the Drukpa tradition. | |||
The lineage for the thorough instruction in the “king’s tradition” passed | |||
from Amitābha to Avalokiteśvara, Songtsen Gampo, Padmākara, Druptop | |||
Ngödrup, [77a] Nyangral, Mikyö Dorje, Śākya Zangpo, Lhaje Gebum, Yeshe | |||
Chok of Cham, Druptop Chugom, Tazhi Jadral, Jamyang Tsulchen, Tashi | |||
Gyaltsen, Ku Bumpa, Norbu Zangpo, Zangpo Gyaltsen, Palden Sangye, | |||
Ngawang Drakpa, Sherap Paljor, Kunga Drolchok, Natsok Rangdrol, | |||
Tenzin Drakpa, Dongak Tenzin, Damchö Zangpo, Trinle Lhundrup, Terdak | |||
Lingpa, Dharmaśrī, Rinchen Namgyal, Gyurme Dönden, Trinle Namgyal, | |||
Interior_DNZ_Catalog_12_03_13.indd 167 3/18/13 3:55 PM | |||
168 The Catalog | |||
Trinle Chödrön, and my omniscient guru Jamyang Khyentse, who conferred it on me. | |||
With respect to the thorough instruction in the bodhisattva Dawa | |||
Gyaltsen’s tradition, the lineage passed from Avalokiteśvara to Dawa | |||
Gyaltsen, Zhang Kyitsa Öchen, Zhang Ukarwa, Nyangen Mepal, Rinchen | |||
Özer, Zhang Drukdra Gyaltsen, Nur Chöpak, Gyalse Tokme, Gyamapa, | |||
Lotsāwa Drakgyal, Könchok Gyaltsen, Kunga Chokdrup, and Jamgön Kunga | |||
Drolchok, after whom it is the same as for the 108 Instructions. | |||
The lineage of thorough instruction according to the Tsembu tradition | |||
passed from Vajradhara to Nairātmyā, the siddhā Kantalipa, Kyiwo Lhepa, | |||
Drakmarwa, Lhatsun Gönsarwa, Tukje Tsöndru, Chöje Sherap Bum, and | |||
Gyalse Tokme, after whom it is the same as in the previous case. The lineage | |||
through the Zhalu school is as described in the supplication to the lineage. | |||
Concerning the thorough instruction according to the Kyergang tradition, the lineage passed from Avalokiteśvara to the mahāsiddhā Rāhula, | |||
Dipaṃkara,606 Naktso Lotsāwa, Rongpa Sherap Gyaltsen, Chegom Sherap | |||
Dorje, Kyergangpa, Nyentön, Sangye Tönpa, Tsangma Shangtön, Khyungpo | |||
Tsultrim Gönpo, Ritrö Rechen, Shangpa Karpo Rinchen Gyaltsen, Sangye | |||
Palzang, Namkha Gyaltsen, Gyagom Lekpa Gyaltsen, and Jetsun Kunga | |||
Drolchok, [77b] after whom it is as in the case of the 108 Instructions. An alternate lineage passed from Amitābha to Avalokiteśvara, Rāhula, the Noble | |||
Lord, Naktso, Chaksorpa, Sherap Tsultrim, Chegom, Kyergangpa, Nyentön, | |||
Sangye Tönpa, Shangtön Gyaltsen Bum, Jampal Mönlam, Sönam Gyaltsen, | |||
Sherap Zangpo, Nyukla Paṇchen Ngawang Drakpa, Chödrak Gyaltsen, | |||
Namkha Wangchuk, Sangye Gyaltsen, Kunga Sönam, Sönam Wangchuk, | |||
Sönam Chokdrup, Lozang Gyatso, Gendun Döndrup, Tenzin Trinle, Lozang | |||
Chözin, Puntsok Gyatso, Lozang Döndrup, Ngawang Lozang, Kalzang | |||
Tupten, Lozang Tenzin, Könchok Gyaltsen, Tenpa Rapgye, and Jamyang | |||
Khyentse Wangpo, from whom I received it. | |||
The lineage for the oral meditation transmission and instruction for the | |||
Tangtong Gyalpo tradition of practice based on the six-syllable mantra | |||
passed from Avalokiteśvara to the mahāsiddhā Tangtong Gyalpo, Kunpang | |||
Chökyi Nyima, Kunga Drolchok, Tenzin Nyida Zangpo, Ngawang Nyima, | |||
Sönam Wangchuk, Morchen Kunga Lhundrup, Sönam Chokdrup, Tenzin | |||
Yeshe Lhundrup, Lozang Tenpel, Tenzin Khyenrap Tutop, and Jamyang | |||
Khyentse Wangpo, from whom I received it. The reading transmission of the | |||
ancient manuals is the same as above, and so also is the lineage for the guru | |||
yoga practice from the direct lineage of Tangtong Gyalpo. | |||
In the case of the tradition of Bodongpa on merging with the innate | |||
Interior_DNZ_Catalog_12_03_13.indd 168 3/18/13 3:55 PM | |||
Lineage Successions 169 | |||
state of Mahāmudrā, the lineage passed from Vajradhara to Tilopa, Nāropa, | |||
Marpa, Milarepa, Gampopa, Pakmo Drupa, Lingje Repa, Tsangpa Gyare, | |||
Götsangpa, Yangönpa, Chenga Rinden, Zurpukpa, Nyak Tönpa, Sherap | |||
Bumpa, Gyalse Tokme, Lochen Jangtse, Drakpa Gyaltsen, Bodong Paṇchen, | |||
Drakpa Özer, [78a] Garwang Tenzin, “the one named Ratna,” Duchen | |||
Rapgye, the “two brothers,” Namkhai Naljor, Jamyang Namgyal, Rikzin | |||
Namgyal, Chöying Dechen Tsomo, and my guru Mañjunātha,607 from whom | |||
I received it. According to the more direct lineage, the transmission passed | |||
from Vajradhara to Nairātmyā, Virūpa, and Bodong Paṇchen, after whom it | |||
is the same as above. | |||
The extensive lineage for the seven-day practice of caṇḍalī passed from | |||
Vajradhara to Śavaripa, Vibhūticandra, Chö Ö, Pak Ö, Butön, Lochen Jangtse, Drakpa Gyaltsen, and Paṇchen Chokle Namgyal. The more direct lineage was conferred on Paṇchen Jikme Drakpa by Vajrayoginī, and the extremely direct lineage was granted by Niguma to Rechen Paljor. These three | |||
lineages then converged, and from Rechen they passed to the lord Mipam, | |||
Namkha Lhundrup, Namkha Gyaltsen, Namkha Özer, Namkha Rinchen, | |||
Namkha Gyalpo, Namkha Karpo, Namkha Drakpa, Duchen Rapgye, Jamyang | |||
Gawa, Rinchen Zangpo, Gelek Gyaltsen, Kalzang Jamyang Namgyal, Rikzin | |||
Namgyal, Chöying Dechen Tsomo, and my precious lord guru,608 from whom | |||
I received it. | |||
The lineage for the Sutra-Based Severance of the Sage passed from the | |||
supreme mother Prajñāpāramitā to Śākyamuni, Paṇchen Chokle Namgyal, | |||
Ngawang Drakpa, Chime Palzang, Sangye Lhundrup, and Namkha Özer, after whom it is the same as the lineage for caṇḍalī. | |||
The lineage for instruction and reading transmission for Inserting a Stalk | |||
of Grass, the transference of consciousness that constitutes the third Golden | |||
Teaching of Bodong Rechenpa, passed from Vajradhara to Vajrayoginī, the | |||
ḍākinī of timeless awareness Niguma, Rechen Paljor Zangpo, Dorje Denpa | |||
Kunga Namgyal, Jamyang Jangchup Wangyal, Paṇchen Dewai Dorje, | |||
Lhawang Trinle, Tsultrim Tashi, Trinle Namgyal, Jampa Tenpa Gyatso, | |||
[78b] from both of them to Khenchen Lodrö Wangchuk, Chöwang Gyatso, | |||
Namgyal Yarpel, from both of the latter two to Kunga Chöpel, Kunga Chödar, | |||
Tenzin Tsultrim, and my omniscient and precious guru,609 from whom I received it. An alternative lineage passed from Rechen to Drigung Khenchen | |||
Namgön Drimede, and from both of them to Gyatön Jangchup Wangyal, | |||
after whom it is the same as before. In accordance with tradition, following | |||
the instruction on the transference of consciousness, I also received the reading transmission for the “three Oṃ” dhāraṇī of longevity. | |||
Interior_DNZ_Catalog_12_03_13.indd 169 3/18/13 3:55 PM | |||
170 The Catalog | |||
With respect to the lineage for instruction on the transference of consciousness that the great Rongtön conferred on his mother, this passed | |||
from Rongtön Sheja Kunzik to Namkha Palzang, Zöchenpa, Kunga Lekdrup, | |||
Sheu Lotsāwa, Choklek Dorje, Khyenrap Tenzin Zangpo, Jampa Ngawang | |||
Lhundrup, Kunga Lekpai Jungne, Losal Puntsok, Ngawang Kunkhyen, Jampa | |||
Tenzin Trinle, Jampa Trinle Yönten, Jampa Tenzin Nyendrak, and Jamyang | |||
Khyentse Wangpo, from whom I received it. The reading transmission for | |||
the manuals is through the same lineage. | |||
From the newer translation by Jonang Jetsun Rinpoche of the six modes of | |||
personal transmission610 according to the mahāsiddhā Śāntigupta’s tradition: | |||
1. The lineage for the teachings on the stage of development passed | |||
from Vajradhara to Buddhaguhya, Dipaṃkarabhadra, Vaidyapāda, and | |||
Buddhaśrīśānti; alternatively, it passed from Buddhajñāna to Padmākara, | |||
Ratnaśīla, Kāyastha the Elder, Durhari, Vaidyapāda, and Avadhūtipa. These | |||
lines then converged as one lineage passed to Ratnākaragupta, Abhayākara, | |||
Puṇyākaragupta, Daśabalaśrī, Vajraśrī, Dharmaśrībhadra, Buddhakīrti, | |||
Ratnakīrti, Ratīgupta, and the glorious lord protector of beings Śāntigupta. | |||
2. The lineage for Mahāmudrā passed from Vajradhara to Saraha, | |||
Nāgārjuna, Śavaripa, Lūipa, Darikapa, Diṅgipa, Antarapa, Tilopa, Ḍombipa, | |||
Kusālipa, [79a] Asitaghana, Jñānamitra (or, alternatively, from the powerful lord Śavaripa, Maitrīpa, Gangādhari, Jñānamitra), and Śāntigupta. | |||
3. The lineage for caṇḍalī passed from the Vajra Queen to the glorious black dharmapāla Virūpa, Vyāḍhalipa, Kusālipa (or, alternatively, | |||
from Virūpa to Ḍombipa, Caṇḍalīyogi, Ratīvajra, Kṛṣṇacārin, Singhalima, | |||
Dūrjayacandra, Rāhulavajra, Danaśrī, Sauripa, Kusalībhadra, Asitaghana, | |||
Jñānamitra), and Śāntigupta. | |||
4. The lineage for utter lucidity passed from Vajradhara to Paramāśvapāda, Vīnasa, Yogicintama, Ghaṇṭapāda, Lavapa, Indrabhūti, Bālapāda, | |||
Kṛṣṇacārin, Guhyapa, Antarapa, Tilopa, Nāropa, the sublime and glorious | |||
Ḍombipa, Kusālipa (or, alternatively, from Antarapa to Kṛṣṇacārin the | |||
Younger, Bhūhari, Bhūvamatimat, Kusālibhadra, Asitaghana, Jñānamitra), | |||
and Śāntigupta. | |||
5. The lineage for karmamudrā passed from Vajradhara to Indrabhūti, | |||
Sukhalalitā, Padmavajra, Saukarika, Saroruhapāda, Indrabhūti the Younger, | |||
Jalandharipa, Kāṇhapa, Pariṇāyaka, Amṛtavajra, Kusālipa (or, alternatively, | |||
from Indrabhūti to Padmākara, Kusāli the Elder and Younger, Jñānamitra), | |||
and Śāntigupta. | |||
Interior_DNZ_Catalog_12_03_13.indd 170 3/18/13 3:55 PM | |||
Lineage Successions 171 | |||
6. The lineage for miscellaneous pith instructions passed from Vajradhara | |||
to Carpaṭipa, Vyālipa, Kokiṭipa, Machandra, Gaurakṣa, Kāṇiripa, Nāgopa, | |||
Kumbhakāranātha, Okornātha, Rātigupta, and Śāntigupta. | |||
From the mahāsiddhā Śāntigupta these passed to his most excellent | |||
students Dīnakara and Gombhiramati, and then from the three of them | |||
the lineages were received by their three heart sons Buddhaguptanātha, | |||
Ativajra, and Nirvanaśrī. It was from the three of them that Jetsun | |||
Drolwai Gönpo611 received the transmissions. Both Yeshe Gyatso and | |||
Rinchen Gyatso then received them from him. The lineages then passed | |||
successively to Lodrö Namgyal, Ngawang Trinle, Kunzang Wangpo, [79b] | |||
Kunga Namgyal, Ngawang Gyaltsen, Drupchen Drime, and Karma Ösel | |||
Gyurme, from whom I received them. The reading transmissions for the | |||
Indian source texts and the manuals of instruction were the same as the | |||
above lineages. | |||
The lineage for instruction and reading transmission concerning the | |||
five stages of advice on extracting the vital essence of flowers passed | |||
from Vajradhara to Vajrayoginī to Dampa Sangye, after which it passed | |||
successively to Minyak Ringyal, Retön Lodrö Tsungme, Lama Tsewangpa, | |||
Nering Gyaltsen Rinchen, Kunga Delek, Gendun Gyatso, Sönam Drakpa, | |||
Sönam Gyatso, Namkha Gyaltsen, Tashi Gyaltsen, Jamyang Drakpa, Lozang | |||
Gomchung, Nyangtsang Ngawang Tenpai Nyima, Namkha Senge, Jamyang | |||
Sherap, Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my | |||
precious guru Mañjunātha,612 from whom I received it. | |||
The lineage for instruction and reading transmission concerning advice | |||
on extracting the vital essence of water passed from Śrīheruka613 to Saraha, | |||
Dampa Sangye, Dampa Kunga, Dampa Charchen, Kodrakpa, Rutön Shenyen, | |||
Dharmaśrī, Rangjung Dorje, Gyaltsen Palzang, Tsultrim Palden, Palden | |||
Döndrup, the Gyalwang Chöje, Mangala, Sherap Gyatso, Ensapa Lozang | |||
Döndrup, Sangye Yeshe, Dharmadhvaja,614 Könchok Gyatso, Könchok | |||
Yarpel, Tangka Ngödrup Gyatso, Lozang Chokdrup, Lozang Chöpel, | |||
Ngawang Samdrup, Könchok Gyaltsen, Döndrup Gyaltsen, and my guru | |||
Mañjunātha,615 who transmitted it to me. | |||
As for the lineage for instruction and reading transmission concerning | |||
the pith instructions on extracting the vital essence of stones, this passed | |||
from Vajradhara to the ḍākinī Niguma, Bodong Chokle Namgyal, Rechen | |||
Paljor Zangpo, Sangye Zangmo, Rinchen Gyalpo, Pema Garwang, Drakpa | |||
Özer, Rapjam Chöje, Jamyang Rinchen, [80a] “the one named Ratna,” | |||
Duchen Rapgye, Jamyang Gawa, Rinchen Zangpo, Jikme Namgyal, Kalzang | |||
Interior_DNZ_Catalog_12_03_13.indd 171 3/18/13 3:55 PM | |||
172 The Catalog | |||
Jamyang, Dharmabhadra,616 Rinchen Lhundrup, Döndrup Gyaltsen, and my | |||
guru Mañjunātha,617 who transmitted it to me. | |||
With respect to the concluding teachings: | |||
In the case of the authorization ritual for the white form of Amitāyus | |||
according to the tradition of the mahāsiddhā Mitrayogi, the lineage passed | |||
from the ḍākinī Devaḍāki to Mitrayogi, Buddhaśrī, Chaklo Drachom, | |||
Teu Rapa Darjung, Chak Nyima Pal, Ladrangpa Zhönu Gyaltsen, Lodrö | |||
Pal, Zangpo Pal, Nyima Gyaltsen, Sönam Paljor, Gyaltsen Özer, Chöje | |||
Namkhapa, Chaklo Rinchen Chögyal, Dakchen Ngagi Wangchuk, Jetsun | |||
Kunga Drolchok, Khenchen Lungrik Gyatso, and Jetsun Tāranātha, after | |||
whom it is the same as for the practice of Kālacakra in union with consort | |||
and other such lineages. | |||
The transmission of Tepupa’s direct lineage of the seven-day practice | |||
of a sādhana for longevity passed from Amitāyus to the Queen of Siddhās, | |||
Tepupa, Rongtön Kunrik, Namkha Palden, Kunpang Chöje, Tsarchen, | |||
Jamyang Khyentse Wangchuk, Lapsum Gyaltsen, Wangchuk Rapten, Sönam | |||
Chokdrup, Ngawang Lhundrup, Morchen, Lekpai Jungne, Jampal Dorje, | |||
Kunga Palzang, Kunga Jampal, and my guru Mañjunātha,618 who bestowed | |||
it on me. | |||
The lineage for the nine-deity mandala of Uṣṇīṣavijayā passed from the | |||
Lord of Sages to Maitreya, Asaṅga, Vasubandhu, Bhavyakīrti, Śīla Akaramati, | |||
Vairocanarakṣita, Abhayākara, Bari Lotsāwa, Sachen Kunga Nyingpo, | |||
Sönam Tsemo, Drakpa Gyaltsen, Sakya Paṇchen, Chögyal Pakpa, Zhang,619 | |||
Drakpukpa, Lama Dampa, Tekchen Chöje, Kaṃ Gönpawa,620 Paṇchen Śākya | |||
Chokden, Drakkar Sempa, and Doringpa Kunga Gyaltsen; alternatively, | |||
from Lama Dampa [80b] it passed to Paldenpa, Sharchen, Ngorchen, Guge | |||
Paṇchen, Lowo Khenchen, the lord Kunga Drolchok, and Doringpa. It then | |||
passed to Tāranātha, after whom it is the same as in the previous case. In | |||
addition, from Ngorchen the reading transmission of the ritual for making | |||
one thousand offerings to Uṣṇīṣavijayā, authored by Jetsun Rinpoche, is the | |||
same as the general lineage for his collected works. | |||
The lineage for the extraordinary authorization ritual of the white form | |||
of Cintamāṇicakra Tārā,621 of sixfold rays of light, passed from the venerable | |||
Tārā to Vāgīśvarakīrti, Vajrāsana, Bari Lotsāwa Rinchen Drak, Lenakpa,622 | |||
Drepa,623 the incomparable Dakpo Rinpoche, Tsultrim Nyingpo, Dakpo | |||
Dulzin, Drigung Lingpa, Damchö Lingpa, Chökyi Tsultrim, Lhalungpa,624 | |||
Toknepa, Chökyi Wangchuk, Jangchup Zangpo, Tashi Namgyal, Sönam | |||
Lhawang, Palden Gyaltsen, Dakpo Chokle Namgyal, Tsarchen Losal Gyatso, | |||
and Jamyang Khyentse Wangchuk. From him three masters received it, that | |||
Interior_DNZ_Catalog_12_03_13.indd 172 3/18/13 3:55 PM | |||
Lineage Successions 173 | |||
is, Lapsum Gyaltsen, Sönam Chöpel, and Rinchen Tashi Gyaltsen. From | |||
these four, “father and sons,” Wangchuk Rapten received the lineage and it | |||
passed to Sönam Chokdrup, Jampa Ngawang Lhundrup, Kunga Lhundrup, | |||
Lekpai Jungne, and Kunga Lodrö, from whom both Namkha Chime and | |||
Kunga Khedrup Wangpo received it. They in turn both passed it to Jampa | |||
Kunga Tenzin, and then it passed to Jamyang Khyentse Wangpo, and from | |||
him to me. | |||
As for the lineage that maintained the experientially based method of | |||
teaching that is the extraordinary instruction for the white form of Cintamāṇicakra Tārā, down to Tsarchen this is the same as for the authorization ritual above. From him it passed to Jamyang Khyentse Wangchuk, | |||
Wangchuk Rapten, Sönam Chokdrup, Rinchen Jampal, Losal Tenzin, Kunga | |||
Lodrö, Kunga Khedrup Wangpo, Jampa Kunga Tenzin, and my omniscient | |||
guru,625 by whose grace I received it. | |||
In the case of the reading transmission for the concise summary of the | |||
practical methods for the white Tārā, authored by Kunga Lodrö, [81a] from | |||
the author onward this is as in the case for the 108 Instructions.626 As for the | |||
reading transmission for the manual of instructions authored by Ngawang | |||
Lekdrup, this passed from him to my lord guru Mañjunātha, and from him | |||
to me. | |||
With respect to the authorization ritual uniting the three deities of longevity in one practice, the lineage is subsumed within the former cases. The | |||
ritual for honoring the three deities of longevity is an example of one of the | |||
texts included in The Treasury of Precious Instructions that were authored by | |||
my omniscient and all-seeing lord guru, Jamyang Khyentse Wangpo; I received the transmissions for all of these texts—the instruction manuals and | |||
so forth—from my guru himself. | |||
J. 108 Instructions of the Jonang Tradition | |||
The transmission for the 108 Instructions of the Jonang tradition is as clearly set forth in the supplications to the lineages. The lineage for the threefold | |||
reading of the texts as a combination of reading transmission and instruction, | |||
which is a supplement added by Jetsun Rinpoche,627 passed from the venerable Kunga Drolchok to Lungrik Gyatso, Kunga Nyingpo,628 Rinchen Gyatso, | |||
Nyingpo Taye, and Kunzang Wangpo, from whom both Tsewang Norbu and | |||
Kunga Namgyal received it. From both of them it passed to Chökyi Jungne, | |||
Karma Gyurme, Tsewang Norbu Pema Tashi, and Pekar Tulku Palden Dorje | |||
Mipam Chökyi Gyalpo, from whom I received it. | |||
Interior_DNZ_Catalog_12_03_13.indd 173 3/18/13 3:55 PM | |||
174 The Catalog | |||
As for the lineage for the detailed method of instruction, this passed from | |||
Jetsun Kunga Drolchok to Chöku Lhawang Drakpa, Jetsun Drolwai Gönpo, | |||
Jetsunma Trinle Wangmo (also known as Rinchen Dorjema), Gyaltsap | |||
Rinchen Gyatso, Jikje Drupa Nyingpo Taye, Chöje Kunzang Wangpo, Rikzin | |||
Tsewang Norbu, Chöying Rangdrol, Kunzang Chöjor, Lozang Tutop, Nyima | |||
Chöpel, Rinchen Losal Tenkyong, and Jamyang Khyentse Wangpo, in whose | |||
presence I received the entire 108 Instructions over a period of three years, | |||
during which time he ensured that I gained experience in these to a consummate degree. When we requested these instructions, he first gave a concise | |||
presentation using a structural analysis. He then explained in detail each of | |||
the source manuals of instruction for which the reading transmission of the | |||
text existed. [81b] Finally, he provided a summary using the sources for the | |||
108 Instructions, so that the transmission was precise and extensive. | |||
Interior_DNZ_Catalog_12_03_13.indd 174 3/18/13 3:55 PM | |||
To sum up, it was on the strength of the motivation of the ancestral kings— | |||
beings who were emanations—that the sun of the Victorious One’s precious | |||
teachings first shone here in the Land of Snows. During that initial period, | |||
through the kindness of the second Buddha Padmākara, the great scholar | |||
Vimalamitra, the great translator Bairotsana, and others, the lineage of attainment based on the three yogas first appeared. From that time until the | |||
great Jetsun Tāranātha later received the personal transmissions of advice | |||
from the powerful lord among siddhās Śāntigupta, major and minor systems | |||
of advice appeared throughout these earlier and later periods—advice concerning the practical application of general and specific principles of the | |||
sutras and tantras. In the case of each of these systems, those of the highest | |||
degree of acumen and good fortune could gain the state of primordial unity | |||
that requires no more training in a single lifetime; those of an intermediate degree could awaken in their ongoing experience the manifest states | |||
of realization associated with the paths and levels, to whatever extent was | |||
commensurate with their faith and diligence; and even those of a lesser degree underwent a gradual maturation in their ongoing experience, so that | |||
through a succession of lifetimes they attained the state of complete freedom. The scriptures and historical records attest to these facts. | |||
Even to forge some connection with such teachings closed the doorway to | |||
rebirth in samsara and lower states of existence, while planting the seeds of | |||
liberation and enlightenment in one. But while such inconceivable enlightened activity manifested to a marvelous and superb extent, from the point | |||
of view of this country of Tibet the periods of “fruition” and “attainment” | |||
have successively passed away, so that the somewhat superficial presence | |||
of the teachings of the scriptures has become predominant and we are on | |||
the point of passing into the period of “mere outer signs.” It is due to such | |||
Colophon | |||
Interior_DNZ_Catalog_12_03_13.indd 175 3/18/13 3:55 PM | |||
176 The Catalog | |||
events that even those who uphold the lineages of practice engage in rote | |||
repetition of the theory underlying that practice and are caught up in distractions involving the eight mundane values. In the case of the majority of | |||
the most exalted lineages of accomplishment, even the mere uninterrupted | |||
reading transmissions for the texts have become rare and are on the point of | |||
vanishing altogether. | |||
In such times as these there appeared one who is an expression of the | |||
playful dance of the spiritual king Tsangpa Lhayi Metok629 himself taking | |||
conscious rebirth in order to stir the embers of the teachings—the omniscient and all-seeing Jamyang Khyentse Wangpo, a true master of the seven | |||
modes of personal transmission. [82a] Through his kindness I have enriched | |||
myself with the good fortune of hearing most of the teachings that still exist | |||
in Tibet—all the primary sources and advice from the more ancient and | |||
more recent schools of the secret mantra approach, primarily those of the | |||
eight great mainstream lineages of accomplishment. In coming to appreciate | |||
the integrity of each of these traditions without any sectarian prejudice, I | |||
have felt the lotus of my faith blossom in an unbiased way, and I am therefore unsullied by any stain of rejecting the teachings. I have taken as my | |||
guiding principle such words as those of the omniscient Dolpo Sangye, who | |||
said: | |||
In all lifetimes, may I shoulder | |||
the great responsibility of teachings. | |||
And even if I am unable to take on that great challenge, | |||
may I at least have concern | |||
that the teachings might otherwise wane. | |||
To me, these lines mean that even though I consider myself incapable | |||
of actually benefiting the teachings, due to my hopes that their ongoing | |||
transmission will not be interrupted, I have exerted myself greatly to request these teachings from holy masters who uphold these lineages and | |||
have gathered all the most important texts—sources for empowerment and | |||
instruction—in this series of volumes. In this way, I pray again and again | |||
that henceforth those holy people who truly hold these precious teachings | |||
in their hearts may ensure ongoing enlightened activity on a vast scale, | |||
upholding and protecting and spreading teachings through explaining, listening to, and practicing them; for to do so will fulfill the intentions of victorious ones and their heirs. | |||
Interior_DNZ_Catalog_12_03_13.indd 176 3/18/13 3:55 PM | |||
Colophon 177 | |||
Oṃ svasti siddhi jayantu [May all that is auspicious be | |||
realized!] | |||
The source of all limitless virtue and excellence, that of | |||
conditioned existence and the peace of nirvana, | |||
lies solely in the precious teachings of victorious ones; | |||
and the very essence of those teachings is the Vajrayāna approach | |||
of secret mantra, | |||
the appearance of which is as difficult to ensure as that of the | |||
udumvara flower. | |||
Like the concentrated butter that is churned from milk, | |||
this treasury of profound advice is the quintessence of the sutras | |||
and tantras. | |||
Deriving from the pith instructions of the tantras and | |||
accomplished masters, | |||
this is the unrivaled distillation of the purest precious gold, | |||
the refined essence of the intent of victorious ones and their heirs, | |||
[82b] | |||
the path left by the most powerful masters among the siddhās, | |||
the lifeblood of the hearts of hundreds of thousands of ḍākinīs, | |||
and the most sublime splendor of all that is rare in this world. | |||
Like a pauper who cannot recognize the value of a precious gem, | |||
fools cannot distinguish the varieties of profound teachings, | |||
but for those with the discerning eye of spirituality without | |||
prejudice, | |||
this is a great treasury of gems that brings delight. | |||
Since I am truly lacking in the qualities found in the lives of holy | |||
ones, | |||
I am not worthy as the source of this sublime collection of | |||
teachings; | |||
rather, it has been accomplished due to my previous aspirations | |||
and completely sincere altruistic intent | |||
and on the strength of the compassion of my gurus, who are | |||
buddhas. | |||
Interior_DNZ_Catalog_12_03_13.indd 177 3/18/13 3:55 PM | |||
178 The Catalog | |||
Group chanting, ritual music and dance, and so forth, | |||
though pleasing to the eye, are unable to provide any lasting | |||
support. | |||
Even with scripture and reasoning, explanations and debates, | |||
intellectual investigations, and belief systems, | |||
one cannot behold the true way in which things abide, and | |||
enlightenment remains merely an idea in the mind. | |||
But if one has put the tradition of any of these approaches into | |||
practice, | |||
this will certainly bring one to the sublime state of primordial | |||
unity in a single lifetime; | |||
and just as a piece from a bolt of brocade is still a precious thing, | |||
to practice to even a slight degree accomplishes something of | |||
great purpose. | |||
Therefore, to say nothing of the major traditions of advice and | |||
instruction, | |||
a consummate practice of even one of the minor traditions | |||
will utterly uproot the vicious cycle of conditioned existence | |||
and ensure ongoing well-being and the spontaneous | |||
accomplishment of the two kinds of benefit. | |||
Misappropriating the commands, broadcasting the secrets— | |||
any errors I have committed out of my confusion | |||
I acknowledge in the presence of my gurus and victorious ones | |||
and their heirs. | |||
May I be granted absolution and my ongoing experience become | |||
pure! | |||
Training in the footsteps of victorious ones and their heirs, | |||
I dedicate the virtue amassed throughout the three times, as | |||
evidenced by this completely positive undertaking, | |||
so that the conduct of enlightenment may be completely perfected | |||
and all beings, equal to space in their extent, may attain | |||
enlightenment. | |||
Interior_DNZ_Catalog_12_03_13.indd 178 3/18/13 3:55 PM | |||
Colophon 179 | |||
May the pillar of immortal life force stand utterly firm, | |||
may we always enjoy the full bloom of the youth of well-being | |||
free of illness, | |||
and may our lives and our spiritual practice reach consummation | |||
together, | |||
so that the sublime kāya of timeless awareness, the state of | |||
primordial unity, becomes fully evident! | |||
Although we lack the good fortune for freedom in this lifetime, | |||
immediately upon our passing, may the perception of a pure state | |||
arise. [83a] | |||
May we be miraculously reborn in a lotus in the realm of supreme | |||
bliss, | |||
behold a buddha’s face, and receive the sublime prophecy of our | |||
own enlightenment! | |||
With a firm resolve to become free of conditioned existence, | |||
may I and all beings without exception, who are equal to space in | |||
their extent, | |||
arouse sublime bodhicitta where we have not yet aroused it, | |||
and may it be stable once aroused and flourish more and more! | |||
May doorways to rebirth in inferior states without freedom for | |||
spiritual practice be closed; | |||
may we gain noble working bases in higher states endowed with | |||
seven attributes; | |||
may we be taken into the care of authentic spiritual mentors; | |||
and may we bring to consummation the three completely pure | |||
higher trainings! | |||
May obstacles not occur in our practice of the sacred Dharma; | |||
may our goals be realized in accord with the Dharma, just as we | |||
wish; | |||
may we bring to consummation spiritual practice that focuses on | |||
its quintessential purpose; | |||
and may buddhahood, with its twofold benefit, be spontaneously | |||
accomplished in this single lifetime! | |||
Interior_DNZ_Catalog_12_03_13.indd 179 3/18/13 3:55 PM | |||
180 The Catalog | |||
May we be aware of the machinations of the māras and be able to | |||
avoid them; | |||
may we be totally freed from the confining bonds of the eight | |||
mundane values; | |||
may the very foundations of our perceptions based on dualistic | |||
confusion be destroyed; | |||
and may we swiftly gain the ongoing state of primordial being! | |||
May the precious teachings of victorious ones, the source of | |||
benefit and happiness, | |||
never wane but spread and flourish; | |||
may the lotus feet of the sublime beings who uphold the teachings | |||
stand firm; | |||
and may the enlightened activities of teaching, practice, and good | |||
works increase! | |||
May all the limitless forms of life gain respect for the teachings; | |||
may those who follow the teachings strive to honor the teachings; | |||
and may the upholding, protecting, and promulgating of the | |||
teachings | |||
ensure that the teachings of victorious ones spread throughout all | |||
reaches of the earth! | |||
The three yogas, and especially the Great Perfection, | |||
the pinnacle approach of fourfold effortless freedom— | |||
may these teachings of the Early Translation school spread | |||
throughout the entire world, | |||
and may the pit of the three realms of samsara be dredged from | |||
its depths! | |||
Upholders of the flawless view and conduct | |||
of the incomparable Noble Lord and of Tsongkhapa— | |||
may the older and newer traditions of the Kadampa flourish | |||
so that the teachings of the Sage may blossom like a summer | |||
garden! | |||
The oral transmission of the Glorious Protector of the Dharma630— | |||
the instructions of the Path with the Result and so forth— | |||
Interior_DNZ_Catalog_12_03_13.indd 180 3/18/13 3:55 PM | |||
Colophon 181 | |||
may the traditions of the masters of these secret teachings, of | |||
Sakya, Ngor, and Tsarpa, [83b] | |||
be a sun that shines unobscured! | |||
A unique wellspring of siddhās in the Land of Snows | |||
is the Kagyu lineage of the incomparable Dakpo, the four primary | |||
and eight secondary schools, which are the current of mighty river | |||
of the lineage of accomplishment. | |||
May this flow without interruption, filling the world with siddhās! | |||
With its lineage of seven successive precious masters and its vajra | |||
verses | |||
untainted by ordinary immature minds but resplendent with | |||
blessings, | |||
may the Golden Teachings of the glorious Shangpa Kagyu | |||
cover the surface of the earth, liberating countless beings! | |||
The Pacification of Suffering of the one father Dampa | |||
and the Object of Severance of the one mother Lapdrön— | |||
may these clouds of dharma, which radically cut off self-centered | |||
fixation, | |||
fill the vault of space, sheltering all beings in times of | |||
degeneration! | |||
The vital essence of the enlightened minds of powerful masters of | |||
the ten levels of realization | |||
is the consummate meaning of the tantras; may the two traditions | |||
Jonang and Zhalu, the personal transmissions | |||
of the theory and practice of the original buddha, | |||
blaze in a hundred directions as lamps to illuminate the teachings! | |||
If one meditates on the oral transmission of the Vajra Queen—the | |||
stages of approach, | |||
accomplishment, and so forth—this ensures swift attainment of | |||
the fruition. | |||
May all the traditions of advice that derive from this authentic | |||
lineage | |||
spread and flourish without waning, until the very end of | |||
existence! | |||
Interior_DNZ_Catalog_12_03_13.indd 181 3/18/13 3:55 PM | |||
182 The Catalog | |||
Their appearance throughout the three times as difficult to ensure | |||
as that of the udumvara, | |||
the teachings of the Vajrayāna are extolled to the utmost. | |||
Their very essence is not to be found anywhere but in this | |||
collection, | |||
and so may we gain an appreciation of their rare and marvelous | |||
nature! | |||
Trusting in the dharma as giving purpose to all connected with it, | |||
like someone abjectly poor finding food and drink, | |||
may we seek it with faith and put it into practice | |||
so that something truly meaningful can result, in the short term | |||
and ultimately! | |||
In the universe as a whole and in this world in particular, | |||
may all the flaws amassing in these times of degeneration subside; | |||
may virtue, excellence, and prosperity grow as in the golden age; | |||
and may all beings be endowed with sublime bodhicitta! | |||
May all become worthy recipients of the supreme and profound | |||
secrets; | |||
may all pursue their spiritual practice with diligence, so that the | |||
manifest realizations of the paths and levels | |||
are perfected in their ongoing experience without any difficulty; | |||
and may all attain the level of Vajradhara in a single lifetime! | |||
Through this virtue may I, from lifetime to lifetime, | |||
accomplish all the aspirations and deeds of victorious ones of the | |||
three times and their heirs | |||
and have the good fortune to uphold and master [84a] | |||
the sacred Dharma of scripture and realization in its entirety! | |||
Due to the motivation, aspiration, and power of the sublime Sage, | |||
the quintessence of the Vajrayāna, the very core of the teachings, | |||
arose as the glory of beings who are difficult to guide; | |||
may there be the auspiciousness of these teachings spreading, | |||
flourishing, and lasting long! | |||
Interior_DNZ_Catalog_12_03_13.indd 182 3/18/13 3:55 PM | |||
Colophon 183 | |||
Due to the mighty river of nectar—the immaculate and | |||
utterly positive lineages of accomplishment—flowing in an | |||
uninterrupted stream across the vast surface of the earth, | |||
may all limitless beings, wearied on the path of conditioned | |||
existence, be relieved of the anguish of their afflicted states | |||
and cleave to the life force of liberation, utterly stable in the | |||
very essence of the vajra state of being. | |||
May they engage in the uncontrived conduct ensuring that | |||
Mahāmudrā—the supremely blissful state of sublime | |||
primordial unity—becomes fully evident, so that the lovely | |||
citadel of the enjoyment of space is filled. | |||
May those who have reached the state of bliss in the empire of the | |||
four kāyas liberate beings, who are equal to space itself in their | |||
extent, through the deeds of buddhahood. | |||
May the splendor of this auspiciousness always blaze! | |||
This concludes my account of the contents of, and a brief summary of the | |||
lineages associated with, The Treasury of Precious Instructions, which constitutes an excellent summary simply of the sources—empowerments that mature and instructions that liberate—for those teachings that definitely exist | |||
at present in the Land of Snows, having come here as the eight great mainstream lineages of accomplishment and the more exalted among the miscellaneous methods of instruction. It was composed by me, Karma Ngawang | |||
Yönten Gyatso Trinle Kunkhyap Palzangpo, also known as Gyalwai Se Lodrö | |||
Tayepai De, who has entered the doorway of the teachings of both the second Buddha, Guru Padmākara, and the perfect Buddha (that is, the Karma | |||
Kagyu); who guards the pledge to uphold the teachings of the Sage lifetime | |||
after lifetime without sectarian bias; and who engages in the conduct of a | |||
yogi in places of solitude with no fixed purpose. This text was completed at | |||
Kunzang Dechen Ösel Ling, the retreat center of Śrī Devīkoti Tsadra Rinchen | |||
Drak, the hermitage associated with Palpung Tupten Chökhorling, the great | |||
monastic seat of the Kagyu school in the eastern region of Tibet. May virtue | |||
and excellence flourish! | |||
|collection=gdams ngag mdzod | |||
|collectiontib=གདམས་ངག་མཛོད་ | |||
|author='jam mgon kong sprul | |||
|authortib=འཇམ་མགོན་ཀོང་སྤྲུལ་ | |||
|authoralternatename='jam mgon kong sprul blo gros mtha' yas pa'i sde | |||
|authoralternatenametib=འཇམ་མགོན་ཀོང་སྤྲུལ་བློ་གྲོས་མཐའ་ཡས་པའི་སྡེ་ | |||
|associatedpeople='jam mgon kong sprul blo gros mtha' yas pa'i sde | |||
|printer=Jayyed Press, Ballimaran, Delhi-6 | |||
|publisher=Shechen Publications | |||
|place=New Delhi | |||
|year=1999 | |||
|volwylie=jo nang khrid brgya dang dkar chag brgyud yig | |||
|volnumber=18 | |||
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|pechatitleinfo='''Title Page (ཁ་ཤོག་):''' | |||
:*Line 1: ༄༅། སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་ཞེས་བྱ་བ་བཞུགས་སོ༎ ༎ | |||
:::@#/_sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_// | |||
:*Left side print: ཚ དཀར་ གཅིག་ ཆག་ | |||
::: tsha dkar gcig chag | |||
:*Right side print: 381 | |||
::: | |||
'''First Page Title(s):''' | |||
:*བོད་སྐད་དུ། No title | |||
::: | |||
'''Description of pages:''' | |||
*'''Side A:''' | |||
:*གཡོན་: ཚ དཀར་ (གྲངས་ཀ་) ཆག་ | |||
::Left: tsha dkar (tibfolio#) chag | |||
:*གཡས་: གདམས་ངག་མཛོད་ཁྲིད་ཕྲིན་སྐོར་ | |||
::Right: gdams ngag mdzod khrid phrin skor | |||
*'''Side B:''' | |||
:*གཡོན་: བརྒྱུད་ཡིག་ | |||
::Left: brgyud yig | |||
:*གཡས་: # | |||
::Right: # | |||
|partialcolophonwylie=de ltar gangs can ljongs su byon pa'i sgrub pa rgyud shing rta chen po brgyad dang khrid tshul thor bu khyad par 'phags pa rnams las deng sang rgyun bzhugs nges pa rnams kyi smin grol rtsa ba tsam legs par bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag dang brgyud pa mdor smos pa 'di'ang sangs rgyas gnyis pa gu ru pad+mA ka ra dang rdzogs pa'i sangs rgyas dpal karma bka' brgyud kyi bstan pa'i sgor zhugs shing thub bstan ris su ma chad pa skye ba nas skye bar 'dzin pa'i g.yar dam 'chang ba/_dben khrod rnams su gtad med kyi rnal 'byor spyod pa karma ngag dbang yon tan rgya mtsho phrin las kun khyab dpal bzang po'am rgyal ba'i sras po blo gros mtha' yas pa'i sdes/_mdo khams bka' brgyud kyi gdan sa chen po dpal spungs thub bstan chos 'khor gling gi yang dben shrI de bI ko TI tsA 'dra rin chen brag gi sgrub gnas kun bzang bde chen 'od gsal gling du bgyis pa dge legs 'phel// | |||
|partialcolophontib=དེ་ལྟར་གངས་ཅན་ལྗོངས་སུ་བྱོན་པའི་སྒྲུབ་པ་རྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་དང་ཁྲིད་ཚུལ་ཐོར་བུ་ཁྱད་པར་འཕགས་པ་རྣམས་ལས་དེང་སང་རྒྱུན་བཞུགས་ངེས་པ་རྣམས་ཀྱི་སྨིན་གྲོལ་རྩ་བ་ཙམ་ལེགས་པར་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་དང་བརྒྱུད་པ་མདོར་སྨོས་པ་འདིའང་སངས་རྒྱས་གཉིས་པ་གུ་རུ་པདྨཱ་ཀ་ར་དང་རྫོགས་པའི་སངས་རྒྱས་དཔལ་ཀརྨ་བཀའ་བརྒྱུད་ཀྱི་བསྟན་པའི་སྒོར་ཞུགས་ཤིང་ཐུབ་བསྟན་རིས་སུ་མ་ཆད་པ་སྐྱེ་བ་ནས་སྐྱེ་བར་འཛིན་པའི་གཡར་དམ་འཆང་བ། དབེན་ཁྲོད་རྣམས་སུ་གཏད་མེད་ཀྱི་རྣལ་འབྱོར་སྤྱོད་པ་ཀརྨ་ངག་དབང་ཡོན་ཏན་རྒྱ་མཚོ་ཕྲིན་ལས་ཀུན་ཁྱབ་དཔལ་བཟང་པོའམ་རྒྱལ་བའི་སྲས་པོ་བློ་གྲོས་མཐའ་ཡས་པའི་སྡེས། མདོ་ཁམས་བཀའ་བརྒྱུད་ཀྱི་གདན་ས་ཆེན་པོ་དཔལ་སྤུངས་ཐུབ་བསྟན་ཆོས་འཁོར་གླིང་གི་ཡང་དབེན་ཤྲཱི་དེ་བཱི་ཀོ་ཊཱི་ཙཱ་འདྲ་རིན་ཆེན་བྲག་གི་སྒྲུབ་གནས་ཀུན་བཟང་བདེ་ཆེན་འོད་གསལ་གླིང་དུ་བགྱིས་པ་དགེ་ལེགས་འཕེལ༎ | |||
|ringutulkunote=The Content of the Treasury of Instructions, the Essence of the Empowerments and Instructions of the Eight Practice Lineages Collected Together Called "The Ocean of Auspicious Waves". | |||
|chokyigenre=Instruction manual | |||
|dkarchaggenre=dkar chag brgyud yig | |||
|keywords=dkar chag; brgyud yig | |||
|tbrc=[http://tbrc.org/link?RID=W23605 VolumeI1CZ3980] | |||
|tbrccontents=Explanation of the eight practice lineages | |||
|tibvol=tsha | |||
|topic=Instruction manual | |||
|tibcategory=dkar chag brgyud yig | |||
|pechaside1=dkar chag | |||
|pechaside2=brgyud yig | |||
|fulltibtext=<span class=TibUni18>[[གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་ ་ ་ ་|སྒྲུབ་བརྒྱུད་ཤིང་རྟ་ཆེན་པོ་བརྒྱད་ཀྱི་སྨིན་གྲོལ་སྙིང་པོ་ཕྱོགས་གཅིག་བསྡུས་པ་གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་བཀྲ་ཤིས་གྲགས་པའི་རྒྱ་མཚོ་]]</span> | |||
}} | |||
<onlyinclude> | |||
= Tibetan Text = | |||
{{ {{#show: {{FULLPAGENAME}} |?titletib#}} }} | |||
= Wylie Text = | |||
<div class="folio"><span class="shoglhe">381</span> | |||
sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho zhes bya ba bzhugs so//_//</div> | |||
<div class="folio"><span class="shoglhe">382</span> | |||
rtsa ba dang brgyud par bcas pa'i dpal ldan bla ma dam pa rnams la phyag 'tshal zhing skyabs su mchi'o/_/mkhyen bzang thugs chud srid dang zhi ba'i pha mtha' rab brgal ye shes sku/_/dmigs med brtse bas longs spyod sprin bkod sprul pa'i char 'bebs gzhom med gsung /_/rtog bral nus pas 'khor ba'i g.yul zlog gnyis 'dzin 'ching gcod zab gsal thugs/_/gsang ba bsam yas rigs brgya'i khyab bdag rdo rje sems dngos bla mar 'dud/_/rab 'byams dkyil 'khor ma lus 'phro ba'i gzhi/_/sngags dang rgyud kyi 'byung gnas e waM dngos/_/bde chen gar gyis gsang mchog dgyes pa na/_/rol mdzad brgyud par bcas pas byin rlabs stsol/_/nyin mor byed las snang ba'i dpal bzhin tu/_/srid zhi'i gnas na phun tshogs ci yod pa/_/de kun rin chen gsum las rtag byung bas/_/rgyu mtshan shes pa'i dad pas skyabs su bsnyen/_/mkhas dang grub pa'i phrin las bsam yas pas/_/lung dang rtogs pa'i bstan pa 'phags bod du/_/yongs su brdal mdzad mdo sngags shing rta che'i/_rnam thar rgya mtshor bsngags brjod me tog 'bul/_/zhi dang chags dang </div> | |||
<div class="folio"><span class="shoglhe">383</span> | |||
'bar ba chen po sogs/_/dngos gcig du ma'i nyams kyis gdul dka' rnams/_/'dul mdzad thugs rje'i gar mkhan yi dam lhas/_/'dod don mtha' ru phyin pa'i dngos grub stsol/_/ye shes mkhar rgyu legs nyes stangs 'dzin pa/_/gnas gsum mkha' 'gro dam can chos skyong rnams/_/tha tshig gnyan dgongs gnang ba'i skabs phye zhing /_/gegs byed tshar chod skal ldan rjes 'dzin mdzod/_/kha ba can ljongs yongs su grags pa yi/_/sgrub brgyud shing rta che brgyad rjes 'brangs bcas/_/gdams ngag zab dgu'i nor bu kun tshang ba'i/_/sngon med ngo mtshar mdzod kyi sgo chen dbye/_/'dir sangs rgyas kyi bstan pa dam pa'i chos thams cad kyi nyid khu/_mdo dang rgyud kyi zab don nyams len gyi rim pa mtha' dag ma tshang ba med pa/_dbang po rab 'bring tha ma gsum ka'i blo dang 'tshams shing 'jug bde ba/_myur ba nyid du byang chub chen po' go 'phang mngon du byed pa'i sgrub thabs zab mo mtha' dag phyogs gcig tu bsdus pa gdams ngag rin po che'i mdzod chen po' dkar chag mdor bsdus bkod pa la don lnga/_mdzod chen bsdu ba'i dgos ched/_bka' </div> | |||
<div class="folio"><span class="shoglhe">384</span> | |||
srol 'phags bod du ji ltar byung ba/_bstan pa'i ngo bo ngos bzung ba/_chos kyi rnam grangs ji tsam bzhugs pa/_de nyid gang las brgyud pa'i rim pa smos pa'o/_/dang po la bzhi/_gang zhig bsgrub par bya ba/_gang gis sgrub pa'i thabs/_gang la ji ltar 'jug pa/_de ltar bsgrubs pa'i dgos pa dang phan yon smos pa'o/_/dang po ni/_gang gi tshe/_sgron me'i bskal pa bzang po 'dir rgyal ba nyi ma 'jig rten du byon pa thams cad kyi nang nas thugs bskyed go cha gzhan las khyad par du 'phags shing /_rtsod dus kyi gdul bya ma bsgral ba rnams sgrol ba'i mdzad pa kun las kyang rmad du byung ba bdag cag gi ston pa thugs rje chen po dang ldan pa mnyam med /// dbang po zhes mtshan tsam thos pas kyang bskal chen brgyad khri'i sdig pa las rnam par grol zhing byang chub kyi lam las phyir mi ldog par 'gyur ba'i smon lam mnga' ba gang gi bstan pa rin po che 'jig rten na 'tsho zhing gzhes pa dang /_de las kyang dus gsum gyi sangs rgyas thams cad kyi bstan pa la u dum+ba ra ltar 'byung bar dkon pa'i gsang sngags rdo rje theg pa'i bstan pa spyi dang khyad par ba'i snang ba brdal/_stes dbang tsam ma yin par sngon rabs du ma nas rnam dkar gyi bsags pa stobs su che ba'i rgyus dal 'byor gyi rten bzang skyon med pa thob nas rgyal bstan gyi sgor 'jug tu yod pa'i skal bzang dbul po' rmi lam na yid bzhin gyi nor bu rnyed pa lta bu mi srid srid pa'i chos can 'di lta bu thob pa'i skabs 'dir nges par rang gzhan gyi don rlabs po che bsgrub pa'i phyir mtha' gnyis la mi gnas pa'i byang chub chen po mthar thug pa bde stong dbyer med pa ye shes kyi sku gcig pu de nyid don du gnyer cing 'thob nges pa bya dgos/_de'ang gang zhe na/_don dam pa'i bden pa mchog tu mi 'gyur ba'i bde ba chen po' cha shas yongs su rdzogs pa'i 'od gsal ba'i yul can ye shes dang /_de nyid shes bya thams cad kyi rnam par shar ba'i sgyu ma'i sku kun rdzob pa'i bden pa rnam pa kun gyi mchog dang ldan </div> | |||
<div class="folio"><span class="shoglhe">385</span> | |||
pa'i yul stong pa nyid ro mnyam pa gcig tu gyur nas dbyer mi phyed pa nyid de/_'jam dpal sgyu 'phrul drwa ba las/_sangs rgyas thog ma tha ma med/_/dang po' sangs rgyas ris med pa/_zhes gsungs pa mi slob pa'i zung 'jug gdod ma'i mgon po rdo rje 'chang chen po lhan cig skyes pa'i ye shes kyi sku de la/_dus kyi 'khor lo/_rdo rje sems dpa'/_gsang ba 'dus pa/_bde mchog 'khor lo/_/kye /// rdo rje sogs mtshan dang sku'i rnam 'gyur mtha' yas pa mnga' ba/_slan chad bag chags kyi rten mi byed pas gtsang ba dang /_bdag dang bdag med pa'i spros pa thams cad nye bar zhi bas dam pa'i bdag dang /_yid kyi rang bzhin gyi lus spangs shing ma rig bag chags kyi sa log pas shes bya thams cad gnyis su med par gzigs te gzhan gyi dbang du ma gyur pas bde ba dang /_rnam mkhyen skad cig dang po de nyid las nam mkha' ji srid par snga phyi'i rnam 'gyur mi 'dra ba gtan nas med pas rtag pa dam pa'i pha rol tu son pa ste phar phyin bzhi dang ldan la/_glo bur gyi dri ma sgrib gsum bag chags bcas pa mtha' dag spangs pa'i spangs pa chen po dang /_pra phab kyi snang brnyan dang sgyu ma la sogs pa bzhin tu shes bya'i chos ma lus pa ma brtags par mngon sum du rtogs pa chen po dang /_sems can gang la'ang nye ring mi mnga' bar khyab cing 'gro ba mtha' dag gi don nam mkha' ji srid du rgyun mi 'chad par rtag pa'i sems chen po ste chen po gsum dang ldan pa/_sangs rgyas sku lnga'i bdag nyid can/_khyab bdag ye shes lnga yi bdag_/ces pa ltar sku lnga dang ye shes lnga zung du 'jug pa'i bdag nyid de kho na don tu gnyer zhing bsgrub par bya dgos so/_de lta bu'i phyag rgya chen po mchog gi 'bras bu de nyid lhag pa'i bsam pa dang brtson 'grus dang brtul ba brtan pos bsgrubs na/_phrin las bzhi dang dbang bcu la sogs pa thun mong gi dngos grub thams cad lo legs na phub sog zhor la 'byung bab ltar 'bad med lhun grub tu 'byung </div> | |||
<div class="folio"><span class="shoglhe">386</span> | |||
pa chos nyid do/_/gnyis pa ni/_de lta bu'i khyad par du 'phags pa'i bsgrub bya de nyid thabs sam lam gang la brten nas bsgrub na/_/sdug bsngal dag ni thams cad dang /_/sgrib kun sel byed dam pa'i chos/_zhes gsungs pa ltar/_rgyal ba thams cad mkhyen pas rmad du byung ba'i cho 'phrul chen po gsum la brten nas dam pa'i chos kyi 'khor lo bskor ba'i bstan pa rin po che ma nub par bzhugs bzhin pa 'di nyid kyi sgor zhugs te tshul bzhin nyams su blangs nas bsgrubs dgos shing /_khyad par zung 'jug mchog tu mi 'gyur ba'i go 'phang mthar thug pa ni rdo rje theg pa bla na med pa'i myur lam kho na lam brten par gzhan gyis bsgrub par mi nus la/_bstan pa dam pa'i chos brjod bya bslab pa gsum/_rjod byed sde snod gsum kyis bsdus pa thams cad kyang mdor bsdu na/_/slob dpon dbyig gnyen gyis/_ston pa'i dam chos rnam gnyis te/_/lung dang rtogs pa'i bdag nyid do/_/zhes gsungs pa ltar lung dang rtogs pa'i chos gnyis su 'du ba yin cing /_/de la rtogs pa'i chos ni/_rgyud bla mar/_gang zhig gang gis chags bral ba/_bden gnyis mtshan nyid can de chos/_/chags bral nyid ni 'gog pa dang /_/lam gyi bden pa dag gis bsdus/_zhes gsungs pa ltar/_gang zhig 'dod chags dang bral ba 'gog bden dang /_gang gis 'dod chags dang bral bar byed pa lam bden gnyis las/_de bzhin nyid la dmigs pas gang du zag pa dang bcas pa'i dngos po 'gags pa ni 'gogs bden gyi mtshan nyid de/_slob mi slob kyi spangs pa dang /_lhag med kyi myang 'das/_theg chen lugs kyi sangs rgyas kyi chos sku rnams so/_/de ni 'bras bu'i chos zhes kyang bya ste sdug bsngal rgya dang bcas pa ni mya ngan te de las 'das pa zhi ba'i mtshan nyid bdun dang ldan cing mi rtag pa bzhi las ldog pa'o/_/'gog pa mngon tu byed pa'i thabs zag med kyi ye shes 'khor dang bcas pa ni lam bden gyi mtshan nyid de mthong </div> | |||
<div class="folio"><span class="shoglhe">387</span> | |||
sgom mi slob gsum mam theg chen lugs su mthong sgom yin la/_'khor ni tshogs sbyor gnyis so/_/rtogs pa'i chos de la 'jug pa'i rjod byed ni lung gi chos kyi mtshan nyid de chos nyid rtogs par byed pa'i rgyu mthun pa gsung rab yan lag bcu gnyis so/_/'di la'ang sgrub pa'i chos bshad pa'i chos gnyis las snga ma ni/_'bras bu'i chos de 'thob par byed pa'i yon tan phun sum tshogs pa bzhi dang ldan pa ste/_'dis myang 'das kyi grong khyer du phyin par byed cing 'khor ba'i grong khyer du phyin par mi byed pas sred len yod pa ma yin pa dang /_myang 'das dang 'brel bas bar mchod cing rgyun mi 'gyur bas rgyun mi 'chad pa dang /_'dod chags la sogs pa'i chom pos mi 'phrog pas gnod pa med pa dang /_chos la dga' ba'i zas dang ldan pas nye bar ston pa phun sum tshogs pa bzhi'o/_/bshad pa'i chos ni lam gyi chos de gsal bar byed pa bya ba bzhi dang ldan pa ste/_'di ni lam yin no zhes nyan pa nyid dang /_'di nyid lam yin gyi gzhan ni ma yin no zhes nges par byed pa nyid dang /_dran pa nye bar bzhag pa la sogs pa 'di ni lam gyi rgyu yin no zhes de'i tshogs gsal bar byed pa dang /_las dang nyon mongs pa tshe'i sgrib pa rnams ni lam gyi gegs byed pa yin no zhes sgrib pa rab tu nye bar zhi ba ston pa rnams so/_/de'i bshad pa'i chos la'ang /_ji skad du/_chos rnams thams cad bka' dang bstan bcos gnyis su 'dus/_legs par gsungs dang de yi dgongs 'grel te/_/de yi dbang gis /// bstan pa 'di/_/'jig rten khams 'dir yun ring gnas par 'gyur/_/ces pa ltar rnam pa bcus legs par gsungs pa'i bka' dang /_de'i dgongs pa 'grel pa'i bstan bcos gnyis las/_dang po ni/_brjod bya gtan gyi don chen po sgrub pa dang 'brel zhing /_byed las khams gsum gyi nyon mongs pa mtha' dag spong ba/_'bras bu zhi ba myang 'das kyi phan yon ston pa/</div> | |||
<div class="folio"><span class="shoglhe">388</span> | |||
bdag rkyen sangs rgyas kyi mdzad pa las byung ba ste/_dbye ba ni gsungs pa'i dus kyi dbang du byas nas bka' 'khor lo dang po/_/bar pa/_tha ma gsum/_brjod bya la ltos nas bden pa gnyis/_rjod byed kyi sgo nas gsung rab yan lag bcu gnyis/_/spang bya bslab bya shes bya ste gnyen po' rim pas sde snod gsum/_gdul bya dman mchog la ltos nas theg dman dang theg chen gnyis ni/_rgyu lam du byed pa mtshan nyid kyi theg pa dang /_'bras bu lam byed sngags kyi theg pa gnyis/_bdag rkyen gyi sgo nas/_zhal nas gsungs pa/_rjes su gnang ba/_byin gyis brlabs pa'i bka' rnams su yod pa las mdzod chen 'dir ni 'khor lo gsum ka'i nyams su blang bya'i don tshang zhing don dam bden pa gtso bor gyur pa dang /_shin tu rgyas pa'i sde'i gtso bor gyur cing lhag pa sems dang ting nge 'dzin gyi bslab pa khyad par du ston la/_theg pa chen po dang de las kyang sngags kyi theg pa 'ba' zhig 'chad cing rdo rje'i tshig rkang sogs zhal nas gsungs pa rtsa bar byas pa'o/_/gnyis pa bstan bcos ni/_rtsom pa po nyon mongs pa'i rnam g.yeng med pa'i yid can gyis bka'i don zab ba dang rgya che ba'i sgo nas bshad cing thar pa thob pa'i lam dang rjes su mthun pa/_nyan pa po' rgyud nyon mongs pa dug gsum las bslab pa gsum ldan tu 'chos shing ngan 'gro dang srid pa'i sdug bsngal las skyobs pa ste/_'di la dbye sgo mang yang mchog dman gyi rim pas sa sde las dgur bshad pa las/_bstan bcos drug bral gsum du 'dod/_/ces pa ltar 'di ni dman pa'i bstan bcos drug dang bral zhing /_don dang ldan pa/_sdug bsngal spong ba/_sgrub pa lhur len pa ste yang dag mchog gi bstan bcos gsum gyi mdzod du gtams pa'o/_/khyad par sngags kyi theg pa ni/_ston pa nyid kha sbyor bdun ldan gyi longs spyod rdzogs pa'i sku dang /_la lar mchog gi sprul pa'i sku yang ston cing /_kha cig rjes su gnang ba dang byin gyis brlabs pa'i tshul gyis gdul bya rig pa 'dzin pa </div> | |||
<div class="folio"><span class="shoglhe">389</span> | |||
dang /_/dpa' bo rnal 'byor ma'i tshogs la dus rgyun mi 'chad par brjod bral rang bzhin sgra thams cad pa'i sgra brnyan gyi tshul gyis gnas tha dad par snang ba rnams su chos 'khor bskor ba dang /_rnal 'byor bla na med pa'i rgyud rnams ni/_spros mtshan gyi yul las 'das pa chos dbyings 'gyur med don dam pa'i gnas chos kyi 'byung gnas thar pa chen po' pho brang bde ba chen po bsam gyis mi khyab pa'i gzhal med khang /_rdo rje btsun mo' b+ha gal sogs pa dang /_kun rdzob pa'i dbye bas bstan pa 'og min dga' ldan ri rab rtse o rgyan dpal ldan 'bras spungs kyi mchod rten la sogs par/_dang po' sangs rgyas/_rdo rje 'chang /_dus kyi 'khor lo la sogs pa dkyil 'khor so so' gtso bo' skur bzhengs nas ye shes rang rtsal ston 'khor tha mi dad pa bde ba chen po gcig gi rang bzhin las rdo rje nA da mi shigs pa'i sgra'i gsang ba chen pos chos kyi 'khor lo rtag pa rgyun mi 'chad par snang ba mdzad pa nyid/_gsang ba'i bdag po dang rdo rje snying po la sogs pa nyid las mi gzhan pa'i 'khor rnams kyis bsdus shing mi yul du skal ldan rnams kyi spyod yul la cha shas tsam byon pa rgyud sde rab 'byams las sa bcu'i dbang phyug dang grub pa'i slob dpon rnams kyis 'grel pas bkral zhing /_'phags yul la sogs pa'i dbang rab du mas thugs nyams su bzhes te grub pa'i go 'phang mthon por gshegs pa rnams kyis skal pa dang ldan pa'i gdul bya so sor rgyud sde'i zab don gdams ngag tu stsal ba rnams lo paN sprul pa'i skyes mchog rnams las rim par brgyud de ljongs 'di'i bsod nams kyi mgron du byon pa dang /_bod yul gyi skyes chen dam pa rgyal ba'i gsung rab tshad mar gyur cing chos nyid ji bzhin tu gzigs pa yongs su grags pa phal mo che'i gdams zab rin po che'i dbyig du ma phyogs su bsdus pa'i mdzod chen por grub pa'o/_/lhag par snga 'gyur rnying ma'i lugs su/_ston pa sku gsum gyi ye shes rang snang du shar ba rgyal ba dgongs brgyud/_/dga' rab </div> | |||
<div class="folio"><span class="shoglhe">390</span> | |||
rdo rje dang dam pa'i rigs can drwa ma lnga sogs brda tsam gyis chos don rdzogs par khong du chud pa rig 'dzin brda brgyud/_rgyal po dzaHla sogs pa gcig nas gcig gi sgral brten te rna bar brgyud pa gang zag snyan khungs brgyud pa gsum las bar ma chad par byon pa/_nang pa dbang sgyur thabs kyi theg pa chen po gsum gyi rtse mor gyur pa a ti sems klong man ngag gi gdams pa'i zab don snying po rnams dang /_ma hA rdor sems sgyu 'phrul drwa ba'i gdams khrid sogs kyang bzhugs pa'o/_/de lta bu'i bstan pa rin po che de'ang /_slob dpon dbyig gnyen gyis/_de 'dzin byed pa smra byed dang /_/sgrub pa byed pa kho na'o/_/zhes gsungs pa ltar/_lung gi bstan pa dam pa'i chos rnams ni bshad nyan dang thos bsam gyis 'dzin dgos la/_rtogs pa'i bstan pa dam pa'i chos rnams ni bslab pa rang rgyud la sbyor te sgrub cing don sgom pas 'dzin dgos te/_'phags pa'i yul du btsun pa chen po' sde rnams dang /_'dzam gling mdzes pa'i rgyan drug_/chen po bzhi/_/rmad du byung ba'i slob dpon gnyis/_mkhas pa sgo drug_/rdo rje gdan pa rim byon la sogs pa rnams kyis gtso bor 'chad rtsod rtsom gsum gyi sgo nas lung gi bstan pa skyong zhing /_slob dpon rta mchog zhabs/_bram ze chen po yab sras/_lU dril nag gsum/_dus zhabs pa che chung /_te lo pa sogs grub thob brgyad cu rtsa bzhis mtshon bgrang las 'das par byon pa rnams kyis gtso bor sgrub pa'i sgo nas rtogs pa'i bstan pa 'dzin par mdzad/_bo yul 'dir yang bshad brgyud 'degs pa'i ka chen bcu rjes 'brang dang bcas pa rnams kyis bshad pa dang /_sgrub brgyud shing rta chen po' brgyud 'dzin rnams kyis sgrub pa'i lam bzang gtsor mdzad nas rgyal bstan skyong ba yin no/_/gsum pa ni/_spyir 'khor ba'i sdug bsngal la skyo ba skyes te thar pa don tu gnyer ba'i gang zag gang zhig_/sangs rgyas kyi bstan pa rin po che la zhugs nas dam pa'i chos nyams su len </div> | |||
<div class="folio"><span class="shoglhe">391</span> | |||
pa'i go rim gyi dbang du byas na/_thog mar lam gyi rtsa ba dge ba'i bshes gnyen la brten dgos te/_sdud pa las/_sangs rgyas chos rnams dge ba'i bshes la brten to zhes/_yon tan kun gyi mchog mnga' rgyal bas de skad gsungs/_/zhes pa sogs lung rigs rgyu mtshan mtha' yas pa 'byung ba'i dge ba'i bshes gnyen slob dpon gyi mtshan nyid kyang theg pa gong 'og gi khyad par dang mthun par mang du yod kyang bshad tshod rnyed par dka' la/_med thabs med pa'i yan lag mkhas pa'i shes rab/_brtse ba'i bsam pa/_sbyor bas bzod pa gsum dang ldan pa zhig ni dgos la/_de yang bshad bya'i chos de'i tshig don la mkhas shing gzhan gyi the tshom gcod nus pa/_rjod byed kyi brda dag pa/_rang gi kun spyod dge bas bkur ba 'os shing snod kyi kun spyod dam mtshan nyid la mkhas pa ni mkhas pa'i yon tan dang /_rab sems can thams cad byang chub chen po' go 'phang la 'god 'dod kyi snying rje tshig tsam ma yin pa/_'bring gdul bya de sangs rgyas kyi sar 'god 'dod kyi lhag bsam/_tha ma gang 'chad bya'i don de pha rol pos legs par shes shing phan 'dod kyi bsam pas zang zing la ltos med du 'chad pa'i snying rje ni nges par dgos pa las/_de med na chos 'tshong ba'i nyes par 'gyur ro/_/chos 'chad dus ngal dub la mi skyo ba'i bzod pa/_slob mas dri bar bzod pa/_gzhan gyis brtsad par bzod cing lan 'debs nus pa rnams ni nges par dgos so/_/gdams mdzod 'dir yang de dag gzhir byas/_rgyud sdom pa gsum dang ldan cing 'chad bya'i tshig don ma nor bar shes la khrid gtso bo' rigs sogs nyams len byas pas myong ba ci rigs dang ldan pa zhig ni nges par dgos so/_/slob ma'i mtshan nyid mang du bshad kyang gtso bor tshe 'di'i khe grags/_gzhan gyi 'gran zla/_thob thob zhus zhus kyi rnam grangs tsam la ltos pa ma yin pa/_snying nas thar pa don du gnyer zhing chos dkar thams cad kyi rtsa ba dang pa rnam pa </div> | |||
<div class="folio"><span class="shoglhe">392</span> | |||
gsum la blo brtan pa/_thos pa'i chos de la rang gi blo rigs dang mthun par ci nus nyams su len nges pa zhig dgos pa'o/_/dpon slob rten 'brel tshogs nas mnyes pa rab 'bring tha ma gang nus bsgrubs nas tshul bzhin bsten pa na/_mdzod las/_tshul gnas thos dang bsam ldan pas/_/sgom pa la ni rab tu sbyor/_zhes 'byung ba ltar/_thog mar yon tan skye ba'i gzhi rten tu tshul khrims kyi bslab pa nus pa dang 'tshams par blangs la tshul bzhin tu bsrung /_rgyal ba'i gsung rab la thos pa ji tsam mang gis bzang mod/_khyad par blo kha dam pa'i chos la sbyor zhing phyir mi ldog par byed pa'i lam bslub med pa skyes bu gsum gyi lam rim la thos pa zhib tu bya/_thos pa'i don yang lan re tsam gyi go yul du shor na rgyud la mi 'byor bas yang nas yang du bsam mno zhib par dpyad/_des tshe 'di'i snang shas la zhen pa gting nas log ste phyi ma'i nges legs don gnyer gyi blo thun mong ma yin pa skye bar 'gyur la/_de tsa na rang dang gzhan dag chos byed du rloms pa phal cher gyi bya ba la brtags na/_bshad chos dang za chos dang zhor chos dang mdzes chos su song bas phyi mar mi phan pa ma zad gnod par yang shes te chos tshul bzhin nyams su len pa'i sgom sgrub la 'jug par spro ba 'byung ste/_'phags pa klus/_shes rab rgyas byed pa ni thos pa ste/_/bsam pa dang ni gnyis po yod gyur na/_/de las sgom pa la ni rab tu sbyor/_de las dngos grub bla na med pa 'byung /_zhes gsungs so/_/spyir zab mo' don nyams su len par byed pa'i gang zag la rigs gnyis yod pa'i skal ldan sbyangs pa can la ni zab lam gcig char du bstan pas chog la/_thog ma nyid nas zab don nyams su len pa'i skal ba dman pa dang dang po' las can rnams ni thems skas la rim par 'jogs pa'i tshul ltar skyes bu gsum gyi lam la rim par 'khrid pa nyid legs pa yin te/_spyod bsdus las/_sems can dang po' las can rnams/_/dam pa'i </div> | |||
<div class="folio"><span class="shoglhe">393</span> | |||
don la 'jug pa la/_/thabs 'di rdzogs pa'i sangs rgyas kyis/_/skas kyi rim pa lta bur bzhag_/ces dang /_brtag gnyis las kyang /_sems can skal med gdul dka' ba la dgongs te/_dang por gso sbyong sbyin par bya/_sogs rim 'jug gi tshul rgyas par gsungs pa dang /_ka dpe snga phyi las/_rim gyis pa yi sman chen de/_/gcig car pa yi dug tu 'gyur/_/gcig car pa yi sman chen de/_/rim gyis pa yi dug tu 'gyur/_/des na sbyangs pa'i 'phro can la/_/gcig car ba ni bstan par bya/_/sems can dang po' las can la/_/rim gyis pa ni bstan par bya/_zhes gsungs pa ltar/_gdams ngag rin po che'i mdzod 'dir 'jug pa la'ang /_spyir sgrub brgyud shing rta'i bka' srol re re la'ang byang chub sgrub pa'i rim pa yongs su rdzogs shing zab lam khyad par du 'phags pa sha stag yin pas so so' mos pa dang blo'i nus par 'tshams pa'i shing rta re re'i gdams ngag tshang ba'am thor bu'i rim pa sogs ji ltar 'dod pa'i smin grol khol 'don tu byas kyang go chod pa kho na yin mod/_khrid chen rnams la smin byed sngon tu ma song bar khrid 'chad thabs med cing /_lam rim dang khrid phran 'ga' zhig la dbang bskur mi dgos pa'i rnam dbye phyed par bya/_yongs rdzogs 'chad nyan byed pa'i skabs glegs bam gyi bzhugs tshul ni zab chos de nyid bod yul du byon snga phyi'i go rim ltar bkod pa yin la/_'chad dus bstan pa'i go rim dang mthun par dgos pas bka' gdams lam rim nas dbu bzung /_rdo rje gsum kyi bsnyen sgrub rdzogs pa'i rjes su rdzogs chen sde gsum gyi smin grol 'bogs/_gdams phran gzhan rnams gseb tshags su 'chad/_tshe khrid kyis mthar dge byas na legs par 'gyur ba yin no/_/de'ang slob ma khyim pa lta bu sdom pa dang mi ldan pa yod na thog mar dge bsnyen sogs so thar gyi sdom pa bsrung gang thub 'bogs/_skyes bu chen po' khrid </div> | |||
<div class="folio"><span class="shoglhe">394</span> | |||
kyi thog mar zab mo lta brgyud dang rgya chen spyod brgyud kyi sems bskyed sdom chog bya/_khrid chen rnams so so' sngon du dbang bskur so so' phyag len ltar bya/_zhen pa bzhi bral sogs zhag grangs nges pa can de ltar khrid/_thams cad spyir ni rje btsun kun dga' grol mchog gi khrid brgya nyid rtsa bar bzung dgos pas kun gyi sngon 'gro dang dam tshig rdo rje'i sgom bzlas bshad la nang nub thun bar kun tu de'i bsgom bzlas byar gzhug_/khrid dngos la mdor bstan rgyas bshad don bsdus gsum gyi tshul du byed pa rje bla ma'i phyag len yin pas thog mar so so' brgyud 'debs bton/_khrid de'i lo rgyus brjod pas mtshams sbyar la maN+Dal 'bul/_khrid brgyar bzhugs pa des bcad so sor phyes nas tshar gcig bklags pa mdor bstan byas/_de'i gzhung khrid gang yin pa de rgyas bshad dang /_slar khrid brgya ltar tshar gcig bsgrags pa don bsdu yin la/_go rim khrid brgya ltar mu ded dgos pa'i nges pa med pas lam rim kyi phyogs mthun dang dbu ma'i lta khrid kyis mtshon mdo phyogs kyi khrid rnams lam rim rjes 'brel du btang /_shing rta so so' bka' srol rnams so so' phyogs su bsdebs/_rgyud sde'i rdzogs rim der ma 'dus pa rnams bka' brgyud kyi rjes 'brel du sbyor chog pas mtshon brgyud pa'i khungs phyogs mthun la bsnyegs pa sogs ci bder bya/_khrid yongs rdzogs grub pa'i rjes su khrid brgya'i bod lung de'ang sbyar bas legs par 'gyur ro/_/'chad nyan gang gi skabs su'ang dam chos pad+ma dkar po las gsungs pa ltar/_sbyor ba bkod ba bshams pa dang /_dkon mchog la gsol ba gdab pa dang /_bdud tshar gcod pa'i sngags brjod cing 'khor la byams pas /// khyab par bya/_khyad par sngags kyi khrid rnams 'chad pa'i skabs tha mal gyi 'du shes kyis 'chad nyan mi rung bas snod bcud dag pa'i dkyil 'khor dang 'chad pa po rgyud kyi bdag po' gsal snang sogs dang ma bral ba'i ngang nas/_dngos </div> | |||
<div class="folio"><span class="shoglhe">395</span> | |||
gzhi pha rol tu phyin pa drug dang ldan pas bshad cing /_rjes nongs pa bzod gsol/_dge ba byang chub tu bsngo zhing rnam par mi rtog pas rgyas gdab/_nyan pa po' snod kyi skyon gsum/_dri ma drug_/las dang mi mthun pa dang 'dzin pa'i skyon lnga la sogs spangs te rtogs par nus pa'i blo gros dang /_don du gnyer ba'i 'dun pa dang /_nga rgyal med pa'i gus pa dang dad pa rtse gcig pas/_sbyor ba chos sgrub pa'i bsam pa/_sgo gsum gus pa'i spyid lam/_chos thos pa'i rkyen tshogs pa la dga' ba dang ldan pas/_dngos gzhi phar phyin drug dang ldan pa'i sgo nas nyan/_rjes nongs pa bzod par gsol zhing dge ba byang chub chen por bsngos la gtang rag gi phyag bya bar bshad pa ltar lag len tu bya'o/_/bzhi pa la gnyis/_bsdu ba'i dgos ched dngos dang /_bsdus pa'i phan yon smos pa'o/_/dang po ni/_spyir sgrub brgyud shing rta chen po re re la'ang mdo dang rgyud kyi khungs zab cing rgya che ba dang /_lung dang man ngag gi skor mtha' yas par bzhugs pa ni bsdu bar mi nus shing /_snga 'gyur ma hA yo ga'i rtsa ba sgyu 'phrul zhi khro'i dbang dang rgyud bshad/_a nu 'dus mdo' dbang bskur/_bka' gdams gzhung drug_/lam 'bras tshogs bshad/_dwags po' phyag chen dang chos drug sogs ni deng sang yang rang rkang 'dzin pa'i 'chad nyan gyi sde dar rgyas che bar bzhugs pas sems phral ma dgos mod/_de dag gi yan lag khyad par can gyi khrid dang yig rnying gi lung rgyun tsam yang dkon pa dang /_shangs chos/_zhi byed/_bsnyen sgrub sogs kyi rgyun shin tu dkon cing nub tu phongs pa rnams kyi dbang lung khrid gsum chos rgyun la phan du re ba'i lhag bsam dang brtson 'grus chen pos 'bad pas btsal ba don yod par bya ba'i phyir dang /_de dag kyang ring brgyud thag rul breng mthung ma chad tsam la blo gtad kho nar 'cha' ma dgos pa rje bla ma thams cad mkhyen gzigs 'jam dbyangs mkhyen brtse'i dbang po la bka' babs chen po bdun tu bzhugs </div> | |||
<div class="folio"><span class="shoglhe">396</span> | |||
pa'i thog ma sgrub brgyud shing rta chen po brgyad ring brgyud bla ma dge ba'i bshes gnyen ris su mchod pa las dka' spyad 'bad rtsol chen pos gsan pa mthar phyin par mdzad cing /_nye brgyud so so' bka' babs byung tshul lo rgyus zur du gsal ba ltar la/_kho bos sngar ma thos pa'i rigs thams cad yang nas yang du gsol ba btab pas dgyes pa chen pos bum pa gang byo'i tshul du stsal ba tsam du ma zad/_'chad rtsom sgrub pa'i slob dpon tu mnga' gsol zhing rjes su gnang ba thun mong ma yin pas gzeng bstod pa dang /_sngar thos pa phal cher yang byin rlabs nye brgyud kyi ched du nan bskyar zhus nas dri ma med cing 'dod rgu yid bzhin+tu 'jo ba'i gdams ngag yid bzhin nor bu'i mdzod chen po 'di nyid bsgrub pa la'ang spro ba brtas pas bla ma brgyud pa dang bcas pa'i dgongs pa skong bar yang sems so/_/gnyis pa phan yon cung zad smos na/_spyir dam pa'i chos nyan bshad byas pa la phan yon chen po yod de/_byang chub sems dpa'i sde snod las/_thos pas chos rnams shes par 'gyur/_thos pas sdig las ldog par 'gyur/_thos pas don med spong bar 'gyur/_thos pas mya ngan 'das pa thob/_/ces dang /_slob dpon dbyig gnyen gyis thos pa'i phan yon lnga tshan gsum dpe dang bcas pa bstan pa sogs chos nyan pa'i phan yon shin tu mang la/_bshad pa'i phan yon/_mdo las/_gang la phan phyir nga yi chos/_/tshul bzhin bstan pas mchod 'gyur gyi/_/me tog byug pa mar me yis/_/rgyal ba yang dag mchod ma yin/_/ces sogs sangs rgyas la mchod pa bla na med par 'gyur ba dang /_byams pa seng ge sgra'i mdo las/_gang+gA'i bye snyed rin chen gser dag gis/_/bkang ste gang la sbyin pa byin pa bas/_dus ngan tshe na tshigs bcad gcig brjod pa/_/de'i phan 'dogs ci 'dra de la med/_/ces sogs zang zing gi sbyin pa las ches mchog tu gyur cing phan 'dogs pa'i mchog yin pa dang /_chos kyi sbyin pas skye ba dran/_/ces sogs </div> | |||
<div class="folio"><span class="shoglhe">397</span> | |||
gzungs dang mngon shes thob pa'i rgyur 'gyur ba dang /_lhag pa'i bsam pa bskul ba'i mdo las/_zang zing med pa'i chos sbyin gyi phan yon nyi shu gsungs pas mtshon bsod nams 'phel bas byang chub 'thob par 'gyur ba'o/_/bshad nyan gnyis kas kyang /_theg pa gsum gyi khams brtas pa dang /_mkhas par gyur pas kun gyis bkur ba dang /_bstan pa bzung bas byang chub thob par 'gyur la/_bstan pa dam chos bzung ba'i phan yon na bsam gyis mi khyab ste/_de bzhin gshegs pa'i gsang ba bstan pa las/_dam chos 'dzin pa'i bsod nams ni/_/sangs rgyas kun gyis nan tan tu/_/bskal pa bye bar brjod mdzad kyang /_/mthar mi phyin par 'gyur ba lags/_/zhes dang /_blo gros rgya mtshos zhus pa'i mdo las/_de bzhin gshegs pa'i dam pa'i chos 'dzin pa/_rgyal ba rnams kyis yongs su bzung bar 'gyur/_/lha dang klu rnams mi'am ci rnams dang /_/bsod nams ye shes kyis ni yongs su bzung /_/zhes sogs nas/_bde dang yid bdes byang chub de 'tshang rgya/_/zhes sogs phan yon tshad med pa gsungs/_de las kyang theg chen gyi chos bshad nyan byas pa'i phan yon ches che ste/_gzhi'i dus su theg dman gyi rigs mtha' dag zil gyis gnon cing rigs khams gsos thebs pa sogs sher phyin las gsungs pa dang /_lam gyi dus su sgrib pa ma lus pa spangs nas bsod nams gzhan las lhag pa rgyud bla ma las gsungs pa dang /_'bras bu'i dus su rnam pa thams cad mkhyen pa mngon tu 'gyur ba mdo sde rgyan las bshad pa sogs mang ngo /_khyad par rgyal ba'i bstan pa 'jig par nye ba deng sang gi dus lta bur dam pa'i chos 'dzin pa la phan yon tshad med par gsungs te/_'phags pa spyan ras gzigs zhes bya ba'i mdo las/_gang dag phyin chad mdo sde 'di 'dzin pa/_/de dag rtag tu nga dang mthun pa'i sras/_/sangs rgyas bye ba de dag bsngags </div> | |||
<div class="folio"><span class="shoglhe">398</span> | |||
brjod kyang /_/de dag bsngags pa mthar ni phyin mi 'gyur/_/zhes dang /_gang gis sangs rgyas stong rnams dang /_brgya dang bye ba bgrang dag la/_/bskal pa gang+gA'i bye ma snyed/_/de snyed bskal par bskur ba bas/_/'jig rten mgon gyis gsungs pa yi/_/dam chos 'jig tshe gang zhig gis/_/nyin dang mtshan du 'dzin byed pa/_/de ni bsod nams khyad par 'phags/_zhes dang /_'jig tshe rgyal ba mchog gi chos bzung pas/_/mchog tu gzugs bzang lta na sdug pa dang /_skyes pa bud med lha rnams dga' ba dang /_/bde zhing mkhas la bsngags shing shes rab ldan/_/ston pa stobs bcu mnga' ba lha yi lhas/_/gang gi mdun du mdo 'di rab bshad pa/_/mi de'i lag tu mdo sde 'di 'dra 'di/_/phyi ma'i dus kyi tshe na thob par 'gyur/_/zhes dang /_gzhan yang 'phags pa dgon mchog brtsegs pa chen po' chos kyi rnam grangs las kyang /_de la shA ri'i bu theg pa chen po la yang dag par zhugs pas/_'di lta bu'i mi bzad pa dang mi bsngags pa dang /_dam pa'i chos rab tu 'jig pa mthong nas brtson 'grus chen po' shugs rab tu bskyed de/_'di lta ste/_'di lta bu'i mdo sde byang chub sems dpa'i sde snod kyi chos kyi rnam grangs 'di rab tu mnyan par bya/_bzung bar bya/_yi ger bris nas bcang bar bya/_gzhan la yang go bar bya/_rgya cher yang dag par rab tu bstan par bya'o/_/des kyang 'du shes bzhi bskyed par bya ste/_bzhi gang zhe na/_bdag gi pha'i nor gyi phung po 'di rab tu 'jig par gyur te/_gang gi phyir bcos ldan 'das de bzhin gshegs pa dgra bcom pa yang dag par rdzogs pa'i sangs rgyas /// thub pa des bskal pa bye ba khrag khrig brgya stong grangs med pa nas bzung ste/_dka' ba spyad pa yin na/_de'i phyir rab tu 'jig par mi 'gyur bar bzung bar bya/_kun chub par bya/_bzung bar bya ste/_chud mi za bar bya'o/_/brtson 'grus brtsam mo/_/'di lta ste/_dper </div> | |||
<div class="folio"><span class="shoglhe">399</span> | |||
na shA ri'i bu skyes bu zhig la bu gcig cig yod de/_byams sdug yid du 'ong zhing mi mthun pa med par snang ba de g.yang sa chen por ltung bar gyur pa dang /_des de lag gis bzung ste/_sems can dmyal ba'i g.yang sa 'dir lhung bar ma gyur cig ces 'dzin rab tu 'dzin pa de bzhin tu/_shA ri'i bu gang skyes bu dam pa de dag nga la dad cing chos dkon mchog bla na med pa 'di yang yongs su mi gtong zhing /_mya ngan las 'das pa la yang re bar 'gyur ba de dag de'i dus na dam pa'i chos yongs su 'dzin par 'gyur bas ngas de dag la byang chub mchog 'di gtad par bya'o/_/'di lta ste dper na/_shA ri'i bu g.yul chen po' nang na gang skye bo mang po bsrung ba'i phyir dmag gi mdun na 'dug par 'gyur pa'i sems can de dag ni nyung bar 'gyur ro/_/yang shA ri'i bu gang dpal 'os su gyur bar byas pa g.yul las rnam par rgyal ba de dag de na g.yul mi bzad pa chen po' dus na skye bo mang po' phyir mdun na 'dug pa de bzhin du/_shA ri'i bu de'i tshe dam pa'i chos 'jig par rab tu nye bar gnas pa na/_gang lhag pa'i bsam pas yongs su mya ngan las 'das pa 'dod pa/_dpa' ba brtson 'grus brtan par go cha sra ba bgos pa de dag brtson 'grus chen po' stobs bskyed de bdud kyi dmag las rgyal zhing 'di lta bu'i chos dkon mchog 'di las snying po cung zad tsam len par 'gyur ro/_/de ci'i phyir zhe na/_shA ri'i bu tshig bzhi pa'i tshigs su bcad pa gcig tsam yongs su spong ba la rjes su yi rang bar mi byed cing rtsod par byed la 'di ni sangs rgyas kyis bshad pa'o zhes skye bo mang po la sgrogs shing shes par byed pa de ni 'das pa dang /_ma 'ongs pa dang /_da ltar gyi sangs rgyas bcom ldan 'das rnams kyis legs par bshad pa la rjes su yi rang ba ste/_shA ri'i bu de lta bu'i gang zag rnams la bsod nams kyi rnam par smin pa chung ngo zhes nga mi 'chad de/_nam mkha' dang mnyam pa'i bsod nams </div> | |||
<div class="folio"><span class="shoglhe">400</span> | |||
kyi phung po dang ldan par 'gyur ro/_/de ci'i phyir zhe na/_shA ri'i bu skyes bu dam pa de lta bu ni shin tu dkon te skyes bu mchog ces brjod do/_/skyes bu rab ces brjod do/_/skyes bu dpa' bo zhes brjod do/_/skyes bu chen po zhes brjod do/_/de ni de bzhin gshegs pa'i chos kyi phyogs so/_/de dag sder mi smra mi 'khrug go_/de dag nan tan snying por byed pa ste/_shA ri'i bu 'chi ba'i mtha'i bar du nan tan snying por bya'o/_/'chi ba'i mtha'i bar du dam pa'i chos yongs su bzung bar bya'o/_/'chi ba'i mtha'i bar du stong pa nyid la mos par bya'o/_/shA ri'i bu chos de bzhi dang ldan de'i tshe de'i dus na/_dam pa'i chos rab tu rnam par 'jig pa'i dus/_dam pa'i chos nub par 'gyur ba'i dus/_tshul khrims 'chal ba'i phyogs mang ba'i dus/_'jig rten rgyangs 'phen pa'i gsang tshig kun tu tshol ba mang ba'i dus/_bskal pa snyigs ma'i dus/_sems can snyigs ma'i dus/_tshe snyigs ma'i dus/_nyon mongs pa snyigs ma'i dus/_lta ba snyigs ma'i dus/_dus gsum la gnas bar bya/_'thab mo nye bar zhi ba la gnas par bya/_sangs rgyas kyi byang chub dang 'bral bar mi 'gyur bar bya ste/_shA ri'i bu dus gsum la rab tu gnas par bya'o/_/zhes gsungs so/_/blo gros rgya mtshos zhus pa'i mdo las kyang /_de bzhin gshegs pa'i dam pa'i chos 'dzin pa/_/de ni de bzhin gshegs la byas bzo yin/_/rgyal ba rnams kyi mdzod 'dzin yid brten zhing /_phyogs bcu rnams su sangs rgyas mchod pa yin/_sangs rgyas spyan gyi gzigs ba'i zhing mang po/_rin chen bkang ste de bzhin gshegs la phul/_/zad pa'i dus na ji ltar chos 'dzin ltar/_/bsod nams phung po de tsam 'phel ma yin/_/zhes dang /_de dag rnams kyi yon tan phan yon rnams/_bskal pa rgyun rgyun mi 'chad par brjod byas kyang /_/dam chos 'dzin pa'i phan yon 'di dag ni/_/brjod bas mtha' mar phyin par mi 'gyur ro/_/zhes sogs rgya cher gsungs pa </div> | |||
<div class="folio"><span class="shoglhe">401</span> | |||
ltar ro/_/de dag thams cad las kyang gsang sngags rdo rje theg pa spyi dang khyad par bla med kyi chos rnams la nyan bshad sgom sgrub byas pa'i phan yon brgya stong mang po' 'gyur khyad che ste rdo rje theg pa ni sangs rgyas las kyang 'byung ba dkon cing /_/bdag cag gi ston pa 'di'i rtsod ldan gyi 'gro ba ma dul ba rnams 'dul ba'i thugs bskyed khyad par du 'phags pa'i stobs kyis bstan pa 'di la byon pa ma gtogs/_dus gsum gyi sangs rgyas thams cad kyi bstan pa la ma byung mi 'byung 'byung bar mi 'gyur bar gsungs pas na/_rgyud sde zab mo rnams 'dri 'chang klog cing don sgom par byed pa rnams byang chub rdo rje nyid du blta bar bya ba sogs rgyud sde rnams las rkya cher gsungs pa dper mtshon na/_snga 'gyur rin chen spungs pa'i rgyud las/_de yi phyir na gsang ba'i rgyud/_'di nyid 'dzin pa'i skyes bu ni/_/rang rigs rnams kyi dbang thob ste/_/rgyud 'di bcang ba tsam gyis ni/_/rdo rje 'chang gi sprul bar 'gyur/_/rgyud 'di su yis bklag pa'i mi/_lta ba'i don kun sems la 'char/_/'di nyid su yis bris pa'i mi/_/sangs rgyas kun gyi gsung la rol/_/zhes dang /_a ti bkod pa chen po las/_gsang mchog bla na med pa 'di/_/mchod dang bstod pa bkur byas na/_/mchog dang thun mong dngos grub rnams/_/ji ltar 'dod pa bzhin du 'byung /_/'di nyid bcang ba tsam gyis kyang /_/lung dang man ngag 'dzin par 'gyur/_/ces sogs 'byung ba dang /_der ma zad rgyud kyi tshig don nyams su len pa'i rnal 'byor ba de'i zhal mjal ba dang /_gsung thos pa dang /_phyag zhabs kyi dbang thob pas mtshon lus kyi cha shas la reg pa tsam gyis kyang sngon bsags kyi sdig pa thams cad skad cig la byang zhing ring por mi thogs par he ru ka'i go 'phang thob par 'gyur ba'i tshul/_bde mchog rtsa rgyud las/_mthong ba dang ni reg pa dang /_/thos pa dang ni dran pa yis/_/sdig pa kun las grol 'gyur ba/_/de lta nyid du the tshom med/_/</div> | |||
<div class="folio"><span class="shoglhe">402</span> | |||
ces dang /_he ru ka dpal ye shes che/_/rnam par dag pa'i mtshan nyid kun/_sgrub pa po yi bde ba'i chu/_gnyis med gnyis su med pa nyid/_gnyis med sbyor ba yis reg pa/_dag byed sdig pa 'joms byed pa/_reg pa dang na smras pas kyang /_/sdig pa kun las grol bar 'gyur/_sdig pa thams cad rnam grol zhing /_lus dag pa las skyon med pa/_mi mchog kun nas sbyang byed pa/_sdig pa thams cad rnam dag pa'i/_de bzhin gshegs pa'i sa thob 'gyur/_de bzhin gshegs pa'i rigs skye zhing /_chos dang ldan pa'i rgyal por 'gyur/_/ces so/_/de'i rgyu mtshan kyang rgyud don nyams su len pa'i rnal 'byor pa de la dpal he ru kas rtag tu byin gyis rlobs par mdzad cing /_de'i snying gar he ru ka dang rdo rje phag mo la sogs pa'i dpa' bo rnal 'byor ma thams cad mngon tu bzhugs nas de dang lhan cig par dgyes shing brtse ba'i sgo nas rjes su chags par mdzad pa'i phyir/_rnal 'byor pa de dang dus mnyam du skyes nas mthong thos dran reg gi 'brel ba thogs pa'i srog chags rnams kyang bsod nams rgya chen po bsags pas gsungs te/_de nyid las/_rtag pa nyid du dpa' chen dang /_/rol par ldan pa the tshom med/_/de yi thugs kar gnas phag mo/_/nga dang dpa' bo rnal 'byor ma/_/pho nya rnams dang lhan cig gnas/_de dang gang zhig legs skyes pa'i/_srog chags bsod nams mthong ba yin/_ces gsungs so/_/mdo rgyud gang yang nyan bshad thos bsam gyi mthar sgom sgrub nyams len la dril dgos shing /_smra ba kho na la g.yeng na don 'bras med pa ma zad smra la dga' ba'i nyes pa shin tu mang po lhag pa'i bsam pa skul ba'i mdo las gsungs pa dang /_yang dag pa'i don ma bsgoms na sangs rgyas kyi bstan pa la zhugs nas dam pa'i chos la tshig tsam gyi thos bsam la sogs pa ci byas kyang gnas skabs kyi 'bras bu tsam las/ </div> | |||
<div class="folio"><span class="shoglhe">403</span> | |||
mthar thug pa'i rnam grol mi thob par dpe du ma'i sgo nas gsungs te/_sdong po bkod pa las/_yang dag sangs rgyas bstan pa 'di/_/thos pa tsam gyis mi 'grub po/_dper na la la chu klung gis/_/stobs med nan gyis khyer ba dang /_skom nas shi bar gyur pa bzhin/_/ma bsgoms chos kyang de bzhin no/_/ji ltar 'gro ba mang po la/_/zas dang skom dag byin gyur kyang /_bdag ni bkris pas shi ba ltar/_ma bsgoms chos kyang de bzhin no/_ji ltar sman pa la la zhig_/sman rnams thams cad bdog bzhin du/_lho bo nad kyis shi ba bzhin/_chos la ma bsgoms de bzhin no/_ji ltar dbyig gi mdzod dag tu/_/rin chen grangs mang bgrang byed kyang /_/bdag nyid gcig tsam mi thob pa/_chos la ma bsgoms de bzhin no/_/ji ltar bde ba kun ldan pa'i/_/rgyal po' pho brang 'khor skyes kyang /_/zas dang skom dag mi bdog ba/_ma bsgoms chos kyang de bzhin no/_/ji ltar dmus long ri mo mkhan/_/tshong dus dbus su 'drir bcug kyang /_bdag nyid kyis ni mi mthong ba/_chos la ma bsgoms de bzhin no/_ji ltar mtsho chen mnyan pa zhig_/skye bo mang po sgrol byed kyang /_/bdag nyid do nang 'chi ba ltar/_/ma bsgoms chos kyang de bzhin no/_/ji ltar lam gyi gzhi mdor yang /_/phun sum tshogs pa kun brjod cing /_/bdag gis thob par mi 'gyur ba/_/ma bsgoms chos kyang de bzhin no/_/zhes pa ltar ro/_/yang ma bsgoms na sems nyon mongs kyi dbang du yengs nas ngan 'gror ltung ste/_rnam par rol pa'i mdo las/_sems kyi rang bzhin ma rtogs na sems rnam par rtog pa'i kha thabs su song bas khams gsum du 'khor zhing rgyud drug tu 'khyams pa yin no/_/zhes sogs bka' bstan bcos rnams las rgya cher gsungs so/_/yang dag pa'i don bsgoms pa'i bsod nams ni dpag tu med de/_de kho na nyid bstan pa'i mdo las/_shA ri'i bu/_gang </div> | |||
<div class="folio"><span class="shoglhe">404</span> | |||
gis bskal pa gcig gi bar du nyan pa bas/_gang gis se gol tog pa tsam cig tu de kho na nyid kyi ting nge 'dzin bsgoms na bsod nams 'phel lo/_/shA ri'i bu de lta bas na/_de kho na nyid kyi ting nge 'dzin 'di gzhan la nan gyis gdams par bya'o/_/zhes dang /_gtsug tor chen po' mdo las/_bskal pa mang por thos pa dang bsams pa bas ni nyin gcig chos nyid kyi don bsgoms na bsod nams che'o/_de ci'i phyir zhe na/_des skye 'chi'i lam dang ring du 'bral bar byed pa'i phyir ro/_zhes dang /_rtogs pa rgyas pa'i mdo las/_thangs cig bsam gtan thun zhugs na/_/khams gsum gang ba'i mi rnams la/_/srog sbyin pas ni 'di don che/_zhes so/_gzhan yang ting nge 'dzin bsgoms pas 'dod yon la zhen pa bzlog pa dang /_the tshom gyi gnas rnams gcod pa dang /_mngon shes dang ting nge 'dzin 'char ba dang /_snying rje chen po skye zhing yang dag pa'i don mthong ba dang /_gdul bya byang chub la 'god nus pa sogs kyi yon tan mang du gsungs te/_mdo sdud pa las/_bsam gtan gyis ni 'dod pa'i yon tan smad pa 'dor/_/rigs dang mngon par shes dang ting 'dzin mngon par 'grub/_/ces dang /_sa'i snying po 'khor lo bcu pa las/_ting 'dzin bsgoms pas the tshom gcod 'gyur gyi/_/de ma rtogs par gzhan gyis nus ma yin/_/de bas ting 'dzin bsgom pa mchog yin gyi/_mkhas pa dag gis de la nan tan bya/_/zhes dang /_chos yang dag bar sdud pa las/_yid mnyam par bzhag pas yang dag pa ji lta ba bzhin mthong bar 'gyur ro/_/yang dag pa ji lta ba bzhin mthong bas byang chub sems dpa' sems can rnams la snying rje chen por 'jug go_/zhes dang /_mdo sde rgyan las/_bsam gtan gyis kyang skye bo thams cad byang chub gsum la 'god/_ces pa ltar ro/_/de lta bu'i don chen po dang ldan pa'i zab chos thams cad mdzod chen po </div> | |||
<div class="folio"><span class="shoglhe">405</span> | |||
'di'i nang du 'dus pa yin pas blo gros dang ldan pa rnams kyis rang gi nyams su len pa dang gzhan dag la 'chad cing spel ba'i sgo nas rgyun skyong bar mdzad na 'phral dang yun gyi don chen po 'grub par 'gyur ro/_/'di ltar smos pa'i dgos pa'ang /_rnam bshad rig par/_mdo don che ba nyid mthong nas/_/nyan pa dang ni 'dzin pa la/_/nyan pa po de gus byed pas/_/thog mar dgos pa brjod par bya/_/zhes pa ltar ro/_/gnyis pa bstan pa 'di 'phags bod du ji ltar byung ba'i tshul mdo tsam brjod na/_spyir gangs can gyi ljongs 'dir sgrub brgyud kyi ring lugs su 'dren pa che phra mang du byung bar snang yang /_gtso bo' rigs bsdu ba'am rkang tshugs pa ni shing rta chen po brgyad du grags pa rnams yin te/_mkhas grub chen po /// ra smis/_rgyal bas lung bstan gangs can 'gro ba'i mgon/_/gcig tu bstan pa 'ba' zhig nyer dgongs pa'i/_/sngon gyi chos rgyal lha gcig btsan po de/_/gangs ri'i khrod 'dir ston pa gnyis pa yin/_zhu chen lo tsA ba gor bai ro dang /_/rgyal ba'i gdung 'tsho ba 'brom ston u pa sI/_/mkhas grub chen po khyung po rnal 'byor pa/_skad gnyis smra ba bla chen 'brog mi dang /_/rnal 'byor dbang phyug rje btsun mar pa'i zhabs/_/grub pa'i sar bzhugs dam pa rgya gar dang /_/gyi jo lo tsA mkhas grub o rgyan pa/_/byang phyogs sgrub brgyud 'degs pa'i ka chen brgyad/_/dpal ldan rdo rje 'chang nas legs 'ongs pa'i/_/gangs ri'i khrod 'dir sgrub brgyud ka chen brgyad/_/de dag grub thob gong ma'i gshegs shul yin/_/thar 'dod rnams kyang lam de'i rjes su zhugs/_zhes gsungs pa ltar rigs gsum mgon po' sgyu 'phrul bod kyi chos rgyal mes dbon rnam gsum du grags pa rim par byon pa'i thugs bskyed dang phrin las rmad du byung ba'i bka' drin las gangs can mun pa'i ljongs su rgyal bstan nyin mo' snang bas khyab par gyur pa las bstan pa'i snying </div> | |||
<div class="folio"><span class="shoglhe">406</span> | |||
po sgrub brgyud shing rta chen po brgyad ni/_snga 'gyur rnying ma/_bka' gdams pa/_lam 'bras pa/_mar pa'i bka' brgyud/_shangs pa bka' brgyud/_zhi byed yan lag dang bcas pa/_sbyor drug_/rdo rje gsum gyi bsnyen sgrub kyi ring lugs 'dzin pa rnams so/_/de la dang po ni/_kun bzang gdod ma'i mgon po' ye shes kyi snang char rang snang longs sku rdo rje 'chang du shar ba'i thugs rje'i gzhan snang rigs lnga'i rgyal ba rnams kyis sa bcu'i byang sems rnams la dbang bsgyur thabs kyi theg pa mtha' yas pa bstan cing /_gtsang ris kyi 'og min tu chos mthun gyi longs skus kun 'byung 'drin pa'i theg pa dang /_dka' thub rig byed kyi theg pa rnams bstan pa'i rdzogs pa chen po rdo rje sems dpa'/_a nu yo ga rig 'dzin kun+dza ra/_ma hA yo ga rdo rje chos sogs kyis bsdus shing rigs gsum mgon po dang mkha' 'gro ma las kyi dbang mo sogs la gnyer du gtad pa ni ston 'khor dgongs pa mnyam nyid du bzhugs shing chos bstan bya ston byed med kyang ye shes kyi rtsal las tshul tsam du snang bas rgyal ba dgongs brgyud dang /_a ti yo ga rnams lha'i bu sems lhag can/_dga' rab rdo rje/_'jam dpal bshes gnyen/_shrI siM ha/_bi ma la mi tra sogs rim par brgyud pa dang /_a nu dang ma hA rnams rigs gsum mgon po dang /_dam pa'i rigs can drwa ma lnga sogs la brda tsam bstan pas khong du chud pa rig 'dzin brda'i brgyud pa dang /_gsang ba'i bdag po' byin rlabs las skal ldan rgyal po dzaH'i khang steng du tan+ta sde bco brgyad/_sing+ga gling gi nags tshal du a nu yo ga'i glegs bam sogs dngos su babs/_rgyal po dzaHla gsang ba'i bdag po' zhal bstan cing dbang bskur/_de nas rim par ku ku rA dza/_in+d+ra bo d+hi/_siM ha rA dza sogs mi'i rig 'dzin la rim par bshed nas byung ba ni gang zag snyan khungs brgyud pa ste/_de ltar brgyud pa gsum ldan las byon pa'i a ti a nu sogs shin tu zab pa'i skor rnams 'phags yul du skal ldan </div> | |||
<div class="folio"><span class="shoglhe">407</span> | |||
gang zag re re tsam la lkogs chos su gdams pa las khyab brdal du mi spel ba chos rgyal yon mchod rnams kyis rgya ru sprod kyis bsdams te rdo rje gdan la sogs par sbas/_bod yul 'dir chos rgyal khri srong lde'u btsan gyis rgyal bstan thog mar dang bar mdzad pa'i skabs su byon pa las rim pa mang du bshad kyang gtso bor bsdu na drug ste dang po/_sangs rgyas gnyis pa pad+mA ka ras gdul bya thun mong ba rnams kyi snang ngor man ngag lta ba'i phreng ba tsam zhig gsungs/_thun mong ma yin pa'i skal ldan rnams la yo ga rnam pa gsum gyi smin grol zab cing rgya che ba stsal ba'i bka' brgyud kyang nyang spangs mkhon gnubs rma rong zom sogs brgyud de grub thob rig 'dzin bar ma chad pa byon pa dang /_gdams skor phal mo che phyi rabs gdul bya'i don tu gter rgyas btab par mdzad/_gnyis pa lo chen bai ro tsa nas rgya gar mkhas pa nyer lnga sogs bsten cing khyad par rig 'dzin shrI siM ha las rdzogs pa chen po' zab chos rgya cher gsan cing bod du spel ba las sems sde rim pa lnga dang /_klong sde rna brgyud zam ma chad par/_gsum pa paN chen bi ma la bod du byon nas nyang ban chen po sogs la rdzogs chen man ngag sde'i chos skor gnang ba rnams bka' brgyud gter brgyud gnyis su byon/_bzhi pa gnubs chen sangs rgyas ye shes kyis rgya gar bal po bru sha'i slob dpon rnam pa bzhi las lung chen 'dus pa mdo dang gshed skor sogs gdams pa mtha' yas pa gsan cing 'dus mdo' bka' brgyud kyang da lta'i bar bzhugs/_lnga pa gnubs nam mkha'i snying pos slob dpon hU~M kar las dpal yang dag gi chos skor gsan cing spel ba dang /_rdo rje theg pa'i bstan pa dang po gnyags la babs/_bar du gnubs la babs/_tha ma zur la babs zhes grags pa ltar de dag gi chos brgyud slob brgyud mtha' yas pa dang /_khyad par zur mes dbon rnam gsum skabs su bod la gsang sngags kyi bstan pa dar </div> | |||
<div class="folio"><span class="shoglhe">408</span> | |||
tshul au TI yan dang mtshungs par grags/_drug pa phyi rabs kyi dus su rje 'bangs rnams kyi rnam par 'phrul pa skal ldan gyi skyes bu rim par byon pa rnams kyis gter du sbas pa'i zab chos rnams dus dang 'tshams par spyan drangs te bod khams mtha' dbus kyi skye dgu yongs la 'phral yun gyi phan bde bla na med par ster bzhin par snang ngo /_/gnyis pa bka' gdams pa ni/_sangs rgyas snang ba mtha' yas kyi rnam 'phrul sa gsum du grags pas khyab pa jo bo rje dpal ldan a ti sha bod du phebs/_log pa'i rgyal po glang dar mas chos rgyal mos dbon gyi bstan pa bsnubs pa'i skyon gyis mdo 'dul nyams/_gsang sngags 'chol bar spyod pa 'gogs shing thub bstan dri ma med pa slar yang gsal bar mdzad pa'i slad du mdo sde rgyan dang byang sa sogs kyi bstan don skyes bu gsum gyi lam rim yongs su rdzogs pa byang chub lam gyi sgron ma mdzad/_lta ba dbu ma/_spyod pa 'dul ba/_gdams ngag byang chub kyi sems rin po che gtsor ston/_rgyal ba'i bka' thams cad gang zag gcig 'tshang rgya ba'i gdams ngag tu shar ba'i khrid srol btsugs pa las/_slob ma'i thu bo rigs gsum sems dpa'i rnam 'phrul khu rdog 'brom gsum las spyan ras gzigs dngos 'brom ston rgyal ba'i 'byung gnas kyi slob ma sku mched gsum du grags pa'i/_pu to ba rin chen gsal las glang shar nyi zla zung 'brel sogs gzhung drug gi bshad srol 'dzin pa bka' gdams gzhung pa dang /_spyan snga tshul khrims 'bar las bden bzhi gdams ngag tu ston pa bya yul ba sogs brgyud pa'i gdams ngag pa/_bu chung ba gzhon nu rgyal mtshan las man ngag thig le bcu drug gi smin grol rgyab brten gsang chos glegs bam rin po che bcas stabs ka ba sogs las brgyud pa man ngag pa ste gsum dang /_gzhan yang nag tsho' bka' brgyud rgya cher byon pas khams dbus kun tu khyab/_phyis su rang rkang 'dzin pa'i sde cung zad 'gribs </div> | |||
<div class="folio"><span class="shoglhe">409</span> | |||
pa na 'jam dbyangs rnam 'phrul tsong kha pa blo bzang grags pa'i dpal gyis bstan pa slar yang gsal bar mdzad pa'i phrin las kyi snang bas bstan pa sa steng kun tu khyab par gyur to/_/gsum pa lam 'bras bu dang bcas pa ni/_rnal 'byor dbang phyug dpal ldan chos skyong la rdo rje bdag med mas sprul pa'i dkyil 'khor du dbang bskur/_sa drug pa'i rtogs pa mngon du gyur nas grub chen bi rU pa'am bi pa zhes grags pa de nyid kyis kye rdo rje'i rgyud la brten nas shar phyogs nag po pa'i don du lam 'bras rdo rje'i tshig rkang stsal/_rgyud kyi bshad pa bsdus pa dang /_lam 'bras bu dang bcas pa'i gdams ngag rgyas pa gnang /_Dom+b+hi pa la rgyud bshad rgyas pa dang gdams ngag bsdus pa gnang /_de dag las grub pa'i slob dpon rnams rim par brgyud de byon pa las/_bod yul bstan pa phyi dar gyi lo tsA'i nang nas mar 'gos 'brog gsum zhes gsang sngags rdo rje theg pa'i 'byung khungs su byed pa'i ya gyal 'brog mi lo tsA ba /// ye shes kyis ga ya d+ha ra dang dpa' bo rdo rje las gzhung dang gdams ngag yongs su rdzogs pa zhus/_grub chen mtsho skyes kyi gdams pa sogs lam skor phyi ma brgyad po rnams kyang gsan nas bod du gnang ba'i slom ba grub thob bdun/_gzhung rdzogs pa'i slob ma bdun/_man ngag rdzogs pa'i slob ma bzhin rnams su byon pa las lam 'bras sras slob brgyud pa gsum du byung ba'i nang tshan se mkhar chung ba nas thob pa rab 'bring tha gsum las 'bring po zham nas 'phel ba la'ang lugs srol bdun tsam byung ba dang /_rab tu thob pa zhang ston chos 'bar las sa chen kun dga' snying pos gsan cing snga bu phag gru dang lce sgom gyi lugs/_phyi phu la ring brgyud nye brgyud gnyis rnams byung /_gyi jo lo tsA bas kyang ga ya d+ha ra las gsan nas rim par brgyud pa bcas lam 'bras lugs srol bco brgyad du grags pa byung ba las sa lugs nyid deng sang gi bar du phrin las dar rgyas su bzhugs shing /_'di </div> | |||
<div class="folio"><span class="shoglhe">410</span> | |||
la'ang grub chen bud+d+ha shrI las ngor chen rdo rje 'chang kun dga' bzang pos gsan cing de nas rim gyis brgyud pa ngor lugs tshogs bshad dang /_sngags 'chang gzungs kyi dpal ba las brgyud cing rdo rje gdan pa kun dga' rnam rgyal ba'i bka' srol lam 'bras rdzong lugs dang /_rdo ring kun spangs pa chen po las tshar chen blo gsal rgya mtshos gsan cing thugs sras nyi zla lta bu gnyis las brgyud pa tshar lugs slob bshad bcas byung ba rnams kyang da lta'i bar bzhugs bzhin pa nyid do/_/spyir bla chen 'brog mi lo tsA la bka' babs pa'i lam skor dgur grags pa'i gdams ngag khyad par can gyi thog ma/_rnal 'byor dbang phyug bi pas mdzad pa'i lam 'bras bu dang bcas pa'i skor ni gong du song /_lam skor phyi ma brgyud la bde kye gsang gsum gyi rdzogs rim du 'gro ba drug rgyud sde spyi 'grel gnyis las thog mar kyai rdor 'grel pa lugs kyi rdzogs rim/_Dom+b+hi he ru kas rgyud brtag pa gnyis pa la brten nas lhan cig skyes grub mdzad/_gnyis pa slob dpon pad+ma badz+ras rdo rje gur gyi rgyud la brten nas sgrub thabs mtsho skyes mdzad pa la kyai rdor mtsho skyes lugs su grags pa'i rdzogs rim zab ba'i tshul dgu dang mar me'i rtse mo lta bu'i gdams ngag_/gsum pa nag po spyod pa'i rdo rjes bde mchog bshad rgyud la brten nas nag po' gzhung drug mdzad/_de dag gi nang nas o la pa ti'i nyams len gtum mo lam rdzogs/_bzhi pa slob dpon u tsi ta 'chi ba med pas mdzad pa'i dpyid kyi thig le'i rtsa'i sdom nyams su len pa yon po bsrang ba'i man ngag_/lnga pa dpal mgon 'phags pa klu sgrub kyis gsang ba 'dus pa la brten nas byang chub sems 'grel mdzad/_de'i nyams len mchod rten drung du sems thag gcod pa'i man ngag gsang 'dus mi bskyod pa dang 'brel ba'i rdzogs rim/_drug pa paN chen ngag gi dbang phyug grags pas dpal gsang ba 'dus pa'i dgongs pa gtsor bton pa'i </div> | |||
<div class="folio"><span class="shoglhe">411</span> | |||
bstan bcos yan lag bdun pa snang byed la sogs pa mdzad pa'i nyams len/_ye shes zhabs lugs dang 'brel ba phyag chen yi ge med pa/_bdun pa grub chen tog tse pas sam+bu Ti la brten nas mdzad pa'i bsam gyis mi khyab pa'i rim pa'i man ngag_/brgyad pa chos rgyal in+d+ra b+hU tis bla med kyi rgyud sde kun la brten nas dbang yon tan gyi rim pa mdzad pa'i nyams len phyag rgya bzhi rdzogs rnams dang /_'brog mi lo tsAs bslab gnyer rdzogs nas bod du 'byon kar bi kra ma shI la'i mkhas pa sgo drug la chos 'brel re zhus pa la gdams ngag re gnang ba'i sgo drug chos 'brel du grags pa sogs kyang khrid dang lung rgyun bar ma chad du bzhugs pa yin no/_/bzhi pa mnga' bdag mar pa'i bka' brgyud ni/_dpal te lo pa chen pos ring brgyud 'phags pa klu sgrub Dom+b+hi pa lU yi pa su kha sid+d+hi rnams las brgyud pa'i gdams ngag grub chen so so las gsan pas bka' babs bzhi'i mnga' bdag tu gyur/_sgrub pa yun ring mdzad cing lam gyi rtogs pa sbyangs pas grub pa'i dbang phyug chen por gyur te rdo rje 'chang dang rdo rje rnal 'byor ma dngos kyis rjes su bzung ste rgyud sde bzhi'i mdzod gtad/_de la paN chen nA ro pas dka' ba chen po bcu gnyis spyad de bsten pa'i mthar brda dang tshig tsam gyis don ma lus pa khong du chud cing grub pa brnyes/_lho brag mar pa chos kyi blo gros 'phags yul du lan gsum mam bzhir byon cing nA ro mi tri gtso bor gyur pa'i mkhas grub mang po las mdo rgyud mtha' dag gsan cing khyad par nA ro pa nyid snga rjes bsdams par lo bcu drug dang zla ba bdun tu bsten nas gsan bsam sgom pa zung du sbrel bas grub pa'i go 'phang la gnas par mdzad/_'byon thebs rjes ma'i skabs nA ro pa spyod pa la gshegs zin kyang dka' spyad chen pos btsal zhing gsol ba btab pas byang puSh+pa ha rir mngon sum du mjal zhing zla ba bdun tu bzhugs te bde mchog yab yum gyi snyan brgyud rdzogs </div> | |||
<div class="folio"><span class="shoglhe">412</span> | |||
par gnang /_bod yul du zab chos stsal ba'i slob ma'i gtso bo ka chen bzhi las mes rngog mtshur gsum la bshad brgyud dang /_rje btsun mi la ras par sgrub brgyud kyi bka' babs/_mi la'i slob ma mkha' spyod du gshegs pa bdun/_ras pa mched brgyad sogs mang du byon pa rnams kyi gtso bo thugs sras zla ba lta bu ras chung rdo rje grags pa las ras chung bka' brgyud byung /_tshe dpag med dang gtum po sogs gdams ngag 'ga' zhig ni gangs can thams cad la khyab/_nyi ma lta bu rgyal ba'i lung gis bsngags pa'i mnyam med sgam po pa chen po ni sangs rgyas 'jig rten du byon pa dang chos mtshungs pas smin grol du mdzad pa'i slob ma bsam gyis mi khyab kyang brgyud 'dzin gtso bo 'ba' rom pa dar ma dbang phyug las 'ba' rom bka' brgyud/_phag gru rdo rje rgyal po las phag gru bka' brgyud/_dpal ldan dus gsum mkhyen pa las karma bka' brgyud/_dbon sgom tshul khrims snying po' slob ma zhang tshal pa brtson 'grus grags pa las tshal pa bka' brgyud de che bzhir grags pa dang /_dwags po rtsa ba'i gdan sar dwags po khu dbon gsum nas rim par byon pa dwags po bka' brgyud bcas lnga byung /_phag gru'i slob ma gdugs thogs lnga brgyar grags pa'i gtso bo rnams las bka' brgyud chung brgyad dam zung bzhi ya brgyad du grags pa rnams byung ste/_skyob pa 'jig rten gsum gyi mgon po las 'bri gung bka' brgyud/_thang pa bkra shis dpal ba las stag lung bka' brgyud/_'gro mgon rgyal tsha khu dbon las khro phu bka' brgyud/_gling ras pad+ma rdo rje las gling ras bka' brgyud/_smar pa rin chen blo gros las smar tshang bka' brgyud/_yel pa ye shes brtsegs pa las yel pa bka' brgyud/_za ra ba ye shes seng ge'i slob ma rgyal ba g.ya' bzang pa las g.ya' bzang bka' brgyud/_snyi phu gyer sgom chos kyi seng ge las shug gseb bka' brgyud rnams dang /_de re re </div> | |||
<div class="folio"><span class="shoglhe">413</span> | |||
la'ang gdan sa chos brgyud phrin las mtha' yas pa byung zhing /_khyad par gling rje ras pa'i thugs sras 'gro mgon gtsang pa rgya ras kyi bu slob gtso bo rgod tshang pa mgon po rdo rje las stod 'brug gnam gyi skar mar grags pa dang /_'di'i slob brgyud las rgyal ba yang dgon pa/_la stod shes rab mgon po/_'ba' ra ba rgyal mtshan bzang po sogs kyi bka' brgyud zur du byung /_lo ras dar ma dbang phyug las smad 'brugs sa'i dreg pa/_gdan sa 'dzin pa'i seng ge dgu tshar las bar 'brug gi bka' brgyud bar mchad du byon/_rje dus gsum mkhyen pa nyid thugs bskyed dang smon lam gyi khyad par gyis bsam bzhin du skye ba bzhes pa'i sku phreng re re'i bu slob dang phrin las bsam gyis mi khyab kyang kaM tshang rtsa ba'i bka' brgyud du 'du zhing /_rje lnga pa de bzhin gshegs pas snyan brgyud nor bu skor gsum gyi bdag por mnga' gsol ba drung rma se blo gros rin chen las zur mang bka' brgyud dang gar dbang drug pa chos kyi dbang phyug gi zhal slob mkhas grub karma chags med las gnas mdo bka' brgyud gnyis su gyes/_/de rnams las da lta ni bka' brgyud che bzhi'i ya gyal karma bka' brgyud dang /_chung brgyad las 'brug pa dang 'bri stag gnyis tsam rkang tshugs par bzhugs shing /_gzhan pa 'ga' zhig gi smin grol phran tshegs re'i rgyun ma nub tsam las cher mi snang ngo /_lnga pa shangs pa bka' brgyud ni/_rgyal pas nyan thos rdzu 'phrul chen po zhes lung bstan pa'i mkhas grub khyung po rnal 'byor pa de nyid thog mar yab chos bon dang rnying ma la rim gyis zhugs te so sor mkhas shing nus pa brnyes kyang byang chub spyod pa'i smon lam dus su son pa'i stobs kyis de tsam gyis thugs ma tshims te 'phags yul du byon/_rdo rje gdan pa sogs rtsa ba'i bla ma rnam bzhi gtso bor gyur pa'i mkhas grub brgya dang lnga bcu'i zhabs la gtugs te mdo sngags kyi chos mtha' yas pa gsan/_khyad par rdo rje 'chang las </div> | |||
<div class="folio"><span class="shoglhe">414</span> | |||
dngos su chos gsan cing dag pa'i sa gsum la bzhugs pa ye shes kyi mkha' 'gro ni gu ma dang /_su kha sid+d+hi dngos su mjal zhing gdams pa zab mo bstsal bas sku'i gnas lngar rgyud sde lnga dngos su grub pas mtshon/_mda' bsnun zhabs sogs mchog gi grub chen rnams dang dbyer mi phyed pa'i grub ba'i dbang phyug chen por gyur/_gtsang g.yas ru shangs kyi zhang zhong du gdan sa mdzad pas bla ma shangs pa dang /_brgyud 'dzin rnams la'ang shangs pa bka' brgyud du grags/_dgung lo brgya dang lnga bcur bzhugs shing gdul bya bsam gyis mi khyab pa smin grol mdzad pas bshes gnyen khri phrag bco brgyad la sogs pa'i bu slob rnams kyi gtso bo snga bu lnga dang phyi bu drug po rnams yin cing /_de las rdo rje 'chang gi gsang tshig chig brgyud kyi bka' babs ni rmog lcogs pa rin chen brtson 'grus kho na yin la/_de nas rim bzhin dbon ston skyer sgang pa/_sangs rgyas gnyan ston/_'gro mgon ston pa'i bar du brgyud/_chig brgyud rdo rje'i rgya rdo rje 'chang dang ye shes DA kis lung bstan pa bzhin du rin chen bdun pa chos rje ston pas bkrol te grub thob kyi slob mas dzam+bu'i gling dang gling phran pa tshun chad khyab par mdzad pa las/_brgyud 'dzin gtso bo gtsang ma shangs ston/_bsam sdings pa gzhon nu grub/_'jag chen rgyal mtshan 'bum ste mkhas grub rnam pa gsum gyis gdams ngag yi ger bkod/_'jag bsam gnyis kyi gdan sa slob brgyud mtha' yas pa byung /_gtsang ma shangs ston slob ma khyung po tshul mgon sogs rin chen rnam bdun phyi mar grags pa'i skyes chen khyad par can byon/_gzhan yang chos rje ston pa'i dngos slob gser gling pa bkra shis dpal las gyes pa dang /_la stod dkon mchog mkhar gyi slob brgyud las gyes pa sogs mtha' yas shing /_phyis su grub chen thang stong rgyal pos stod brgyud smad brgyud so sor gsan nas thugs nyams su bzhes pas ye shes mkha' 'gro dngos kyis rjes </div> | |||
<div class="folio"><span class="shoglhe">415</span> | |||
su bzung ba'i nye brgyud rim pa gsum byung bas da lta'i bar rgyun bzhugs pa dang /_rje btsun grol mchog zhabs kyis ring brgyud rnam grangs nyer bzhi gsan/_nye brgyud DA kis gdams pa dngos su stsal ba'i ngo mtshar shin tu nye brgyud bcas pa'i brgyud pa'i rnam grangs nyer lnga rje btsun tA ra nA tha'i khrid yig 'dir 'du ba yin la/_mkhas grub khyung po' khyad par gyi chos skyong myur mdzad ye shes mgon po' chos skor ni sngon dus stod lugs pas phal cher la khyab/_phyis dus ri gong nas brgyud pa'i smad lugs pas grub mtha' phal mo cher khyab cing khyad par rje rin po che yab sras rnams kyis chos skyong gi gtso bor mdzad pas dbus gtsang khams gsum rgya sog yan chad du mchod bstod sgrub phrin gyis khyab/_/gser chos rtsa ba rnams ni rkang tshugs pa'i lugs 'dzin deng sang shin tu dkon par snang ngo /_drug pa zhi byed yan lag dang bcas pa ni/_rgya gar be tA'i yul gyi tsa ta seng ngar sku 'khrungs pa'i mkhas pa chen po ka ma la shI la'am bod dang rgya nag tu pha dam pa sangs rgyas su grags pa des grub thob pho mo lnga bcu nga bzhi las gdams pa zab mo mtha' dag gsan nas rtsa gcig tu sgrub pa mdzad pas bcud len sogs thun mong grub pa chen po brgyad thob pas dgungs lo lnga brgya dang bdun cu bzhugs/_thugs dam bde gshegs bcu gnyis dang /_ngo mtshar mkha' spyod kyi bla ma sum bcu rtsa drug sogs kyis zhal gzigs/_mchog gi dngos grub mthong lam chen po' ye shes brnyes pa de nyid kyis rten gzhi'i gtso bo sher phyin rgyas 'bring bsdus gsum/_A li kA li klung chen po' rgyud sogs kyi don nyams len tu dril ba/_rten sngom pa gsum ldan/_lam dka' thub kyi srang /_'bras bu gzhan don spyod pa ste nyid kyi rnam par thar pa dang mthun par las can gnam gyi skar ma tsam sangs rgyas kyi sa la bsgral bar mdzad pa'i dam chos spyi ming sger du chags pa sdug bsngal zhi byed cis bya ba 'di nyid la dbang </div> | |||
<div class="folio"><span class="shoglhe">416</span> | |||
po' rim pas khrid tshul bsam gyis mi khyab pa mchis kyang /_dam pa nyid bod yul 'dir lan lnga tsam phebs/_zhi byed kyi brgyud pa rim pa gsum du grags che ba'i brgyud pa dang po kha che dz+nyAn gu h+ya la zhi byed sgron ma skor gsum gnang ba ang po lo tsA sogs nas byung ba dang /_brgyud pa bar pa'i gtso bo rma so kaM gsum ni/_rma chos kyi shes rab la phyag chen tshig brgyud don brgyud/_so chung dge 'dun 'bar la rig pa gcer mthong gi man ngag tshig brgyud dang don brgyud/_kaM ye shes rgyal mtshan la sher phyin gyi gdams pa yas brgyud dang mas brgyud rnams dang /_brgyud phran gsum ni/_dge bshes grwa ba la zhi byed sgron ma dgu skor lce tsan+d+ra ki rtil mdo rgyud zhal sbyor gyi gdams pa/_ljang bka' gdams pa la sher phyin yi ge med pa'i gdams ngag gnang ba dang /_brgyud pa thor bu lab sgron gcod yul gyi gdams pa sogs gdams phran bco lnga tsam byung bar bshad/_brgyud pa tha ma ni/_dam pa rgya nag nas yar phebs ding rir bzhugs pa'i skabs 'phrul zhig nyi shu rtsa drug_/khyad 'phags bu chen brgya rtsa/_ma jo mo nyi shu rtsa bzhi/_gdan non gyi slob ma bcu gnyis sogs byung ba'i so so la gnang ba'i gdams ngag smin grol gyi rgyun srol tshad bzung du ma mchis kyang gtso bo sgo ba'i rnal 'byor pa bzhi yin te/_shar na dam pa phyar chen gyis bka' mdo sbyor gyi skor/_lhor badz+ra kro d+has rin chen don sdeb kyi skor/_nub na dam pa phur chung gis dum dum khrigs kyi skor/_byang na byang chub sems dpa' kun dgas bka' cho lu'i skor gyi bka' bsdu mdzad cing yi ger bkod/_de la brgyud pa bar pa ni bka' tha ma nges don mdo sde rnams dang mthun la/_phyi ma ni sngags dang gtso bor mthun par bshad/_de dag thams cad las kyang lam yongs su rdzogs pas khyad par 'phags pa ni nyid dang dgongs pa mnyam par zhal gyis bzhes pa dam pa kun dga'i bka' srol nyid yin cing /_chos skor 'di la thun mong dang thun mong ma yin pa'i sde tshan rgya cher bzhugs </div> | |||
<div class="folio"><span class="shoglhe">417</span> | |||
shing /_brgyud pa gsum ka sngar dar rgyas su bzhugs par 'dug kyang deng sang mtshan tsam du gyur cing /_smin gling lo chen /// shrIs 'bad rtsol chen pos rgyun gang bzhugs gsan cing yig cha bklags chog tu mdzad pa'i bka' drin las/_brgyud pa snga phyi bar gsum dang khyad par dam pa kun dga'i lugs kyi smin grol rtsa ba tsam bzhugs par snang ngo /_/yan lag gcod yul la pho gcod mo gcod gnyis su grags pa las/_snga ma ni/_pha dam pa sangs rgyas kyis skyo /// ye shes dang yar klung sma ra ser po la mdo lugs rang rkang gi gcod /// de ba'i gzhung chung lnga bcu pa'i don gdams ngag brul tsho drug pa zhes bya ba gnang /_skyos rang gi dbon bsod nams bla ma/_des ma gcig lab sgron la brul tsho bzhi gnang bar grags/_sma ra ser po las brgyud pa'i skor ro gshes rab 'od dang mkhas grub gzhon nu grub rnams las 'phel ba ni pho gcod du grags pa'o/_/mo gcod ni/_yum chen mo shes rab phar phyin mi mo' rnam par snang ba ma gcig lab sgron nyid/_sher phyin bklags pas stong nyid kyi lta ba skyes/_dam pas snying gtam tshig gcig gsungs pas rgyud grol te rang bzhin gyi rnal 'byor mar gyur/_sher phyin gyi dgongs don ma gcig nyid kyi dgongs nyams las 'khrungs pa'i gcod yul gyi lam srol rgya chen po phyes te gdams skor bsam gyis mi khyab pa mdzad pa thams cad/_pha brgyud thabs/_ma brgyud shes rab/_gnyis med don/_mkha' 'gro nyams kyi brgyud pa bzhis bsdus shing /_zhal slob grub thob pho mo brgya dang rtsa brgyad sogs slob tshogs mang pos bod khams khyab par gyur pa'i gtso bo bka' babs bu chen bcu drug gi phrin las kun tu 'phel/_mdo' brgyud 'dzin sras glang lung pa rgyal ba don grub brgyud pa'i gtso bor gyur/_sngags kyi brgyud 'dzin thod smyon bsam 'grub grub thob yongs grags su gyur pas gangs ba zhes pa'i gcod brgyud khyad par can zung du byung /_zung 'jug brgyud 'dzin khu </div> | |||
<div class="folio"><span class="shoglhe">418</span> | |||
sgom chos kyi seng ge'i brgyud pa grub thob so so las brgyud pa mang du 'phel/_khyad par rgyal dbang rang byung rdo rjes gnam mtsho do pa las gcod yul gsan cing de nas brgyud pa la ru pa'i gcod brgyud rnams dang /_phyis su zur mang /_gnas mdo' lugs rnams 'phel/_rje btsun skya se rtogs ldan las skyabs che dang /_tre ho chos kyi dbang po las tre gcod kyi rgyun byung bas mtshon brgyud 'dzin so so las mtha' yas pa 'phel/_sras mo la lcam las rim par brgyud pa'i ring brgyud dang /_rgyal thang pa bsam gtan 'od zer gyis brgyud srol tha dad pa mang du gsan cing ma gcig dngos dang mjal nas gdams pa stsal ba nye brgyud rgyal thang lugs dang /_zab chos mang po slob ma rnams la ma gnang bar gter du sbas pa phyis ma gcig nyid kyi rnam 'phrul la 'dus rdo rje sgron mas bton pa dang /_khu sgom skye ba kun spangs brtson 'grus seng ges gter nas phyungs pa zab cing rgya che ba bzhugs pa las/_phyi ma'i rgyun rgya ston gcod brgyud da lta bar zam ma chad par snang ngo /_/bdun pa rdo rje'i rnal 'byor sbyor ba yan lag drug pa ni/_/ston pa rdzogs pa'i sangs rgyas kyis dpal ldan 'bras spungs kyi mchod rten tu rdo rje theg pa bla med kyi rtsa ba'i rgyud mtha' dag 'jig rten dang 'jig rten las 'das pa'i 'dus pa chen po' 'khor rnams la bstan pa'i tshe/_sprul pa'i chos rgyal zla ba bzang pos gsol ba btab pa'i ngor dus kyi 'khor lo' rtsa ba'i rgyud stong phrag bcu gnyis pa gsungs pa nyid sham+b+ha la'i yul du chos rgyal bdun rdzogs kyi bar dar rgyas su spyod/_de nas rigs ldan 'jam dpal grags pas de las bsdus pa'i rgyud mdzad pa la/_rigs ldan pad+ma dkar pos 'grel chen gyis bkral/_sprul pa'i rigs ldan rim par byon pa rnams kyis spel bar mdzad pa las 'phags yul du'ang snga thog zhig nas grub chen rnams la thor bur snang mod/_thun mong gi spyod yul du thog mar snang bar mdzad pa po ni tsi lu paN+Dita ste/_de nyid sham+b+ha lar sems 'grel tshol bar </div> | |||
<div class="folio"><span class="shoglhe">419</span> | |||
byon pa'i lam kar rigs ldan gyi sprul pas rjes su bzung ste dbang rgyud 'grel man ngag mtha' dag gnang zhing byin gyis brlabs pas mtha' dag khong du chud/_de'i slob ma piN+Do A tsa ste slob dpon bsod snyoms par grags pa las/_dus 'khor zhabs chen po'am tsi lu pa chung bar yang grags pa 'jam pa'i rdo rje gsan/_sprul pa'i rigs ldan gyis byin gyis brlabs pa'i mthus grub pa brnyes te ka lA par dngos su phebs te dbang rgyud man ngag rdzogs par mdzad/_'di nyid rtsal du bton nas 'chad nyan mdzad pa las/_nA ro pa/_rat+naka ra gup+ta sogs slob ma mang du byung ba las/_a ba d+hU ti pa/_shrI b+ha dra b+ho d+hi/_nA len+da pa gsum ka la dus zhabs chung ba so sor grags/_/bod yul 'dir thog mar gyi jo lo tsA ba zla ba'i 'od zer gyis dus zhabs pa shrI b+ha dra spyan drangs nas rgyud 'grel bsgyur cing man ngag bsgyur/_khrom lo tsA ba pad+ma 'od zer sogs bu chen bzhir grags pa byung /_khrom lo las brgyud pa'i gyi jo lugs dang /_nA len+da ba'i slob ma many+dzu kI rti/_de'i slob ma bal po sa man+ta shrI/_de las rwa lo tsa ba chos rab kyis gsan pa'i rwa lugs dang /_yang /_nA len+da pa'i slob ma kha che zla ba mgon po/_de las 'bro lo shes rab grags/_sgom pa dkon mchog srung sogs las brgyud pa'i 'bro lugs dang /_na len+da pa/_tswa mi sangs rgyas grags/_de nas rim par brgyud pa tswa mi lugs/_de'i slob ma se lo tsA ba gzhon nu tshul khrims/_de las gnyos dar ma 'od kyis gsan ba sogs gnyos lugs/_yang /_nA len+da pa/_a b+ha yA ka ra/_niSh+ka lang+ka/_bal po' paN+Di ta re ben+d+ra/_chag lo chos rje dpal las brgyud pa chag lo lugs/_a b+ha yA/_bi khyA ta de ba/_kha che paN chen /// shrI/_dpyal chos kyi bzang po nas brgyud paN chen lugs sam dpyal lugs/_rwa chos rab nas/_ye shes seng ge/_'bum seng /_rong pa lo rnam rgyal rdo rje sogs las brgyud pa rong lugs/_tsA mi nas khams pa lo gzhon nu dpal/_des zhang tshal pa la gnang ba tshal lugs/_ lo nas sa skya pa chen po la gnang ba'i sa lugs </div> | |||
<div class="folio"><span class="shoglhe">420</span> | |||
grub chen sha ba ri dbang phyug gis paN chen bi b+hU ti tsan+d+ra la dngos su stsal/_/das ko brag pa bsod nams rgyal mtshan la gnang ba ko brag lugs/_many+dzu kI rti dang a b+hA yas gnyan lo dang lo la gnang /_de gnyis ka las bla ma 'gos kyis gsan pa 'gos lugs/_yang /_chag chos rje dpal ba nas/_go lung pa mdo sde dpal/_mkhas grub o rgyan pa/_snye mdo ba kun dga' don grub/_rje rang byung ba sogs la brgyud pa dang /_tswa mi'i lugs gtso bor bton pa kar lugs/_gzhan yang shong dbang nas brgyud pa po dong lugs/_lkog 'phrang ba'i lugs dang /_la stod dbang rgyal lugs sogs mang du byon kyang /_phyis nas dus kyi 'khor lo gangs can ljongs 'dir shin tu dar bar mdzad pa ni jo zhal gnyis te/_'di gnyis kas dang po rwa pa'i brgyud pa las gsan cing /_phyis su 'bro lugs la zhugs pas rwa 'bro'i brgyud 'dzin tu gyur mod/_bu lugs gtso bor bshad pa'i bka' babs pas da lta'i bar du'ang bu ston chen po las brgyud pa'i rgyud bshad rgyun ma chad par bzhugs par snang ba dang /_jo nang pa rigs ldan sprul pa'i sku rim par byon pa rnams las kun spangs chen pos bod du 'gyur ro cog gi dus 'khor lugs srol rdzogs par gsan/_slob ma kun spangs bu bzhir grags pa byon/_kun mkhyen dol po ba chen pos rnal 'byor yan lag drug pa'i phrin las ngo mtshar bsam gyis mi khyab pa spel ba las/_gtso bor rang mnyam slob ma bcu bzhi po so sos gdams srol spel ba'i phrin las rgya che la rgyun chags pas sgrub brgyud kyi bka' babs/_nyams rtogs phul du phyin pa'i rgyun da lta'anag mnyams par bzhugs par snang ngo /_/spyir rgya gar 'phags pa'i yul du dus zhabs pa che chung /_sha ba ri pa/_dpe med 'tsho/_nyi ma dpal ye shes/_nA ro paN chen/_kha che paN chen/_grub chen zhi ba sbas pa'i lugs sogs byung bar snang zhing /_bod 'dir grags che ba/_gyi jo/_'bro rwa/_ding ri chos grags te sngon byon bzhi/_man lung gu ru/_thar lo/_/o rgyan pa/_bi b+hU ti tsan+d+ra ste bar byon bzhi/_sha ba ri </div> | |||
<div class="folio"><span class="shoglhe">421</span> | |||
thog mtha' bar gsum/_phyis byon paN chen nags kyi rin chen las byung ba'i bka' srol rnams su snang ngo /_/brgyad pa rdo rje gsum gyi bsnyen sgrub ni/_mkhas grub o rgyan pa rin chen dpal de nyid mdo sngags kyi sbyangs pa mthar phyin/_khyad par dus kyi 'khor lo la mkhas pa'i phul du gyur/_rgyal ba rgod tshang pa las rtogs pa mthar thug skyes te mthong lam gyi bden pa gzigs/_chos rjes kyang brtul zhugs rang dang mnyam pa'i thugs sras su bsngags la des spyod pa mthar phyin par bya ba'i phyir dza len+d+har sogs gnas yul mang du byon/_khyad par nub phyogs o rgyan gyi yul du byon pa na bar chad dang cho 'phrul mang du byung ba lta ba'i gding dang brtul zhugs kyi zil gyis mnan/_yul dbus d+hU ma tha la'i phyogs bzhir rigs bzhi mkha' 'gros byin gyis brlabs/_sprul pa'i mdzes mas lung bstan pa bzhin ka bo ka zhes pa'i grong du rdo rje rnal 'byor ma nyid smad 'tshong ma'i gzugs su bstan nas bza' btung dang reg bya'i bde ba stsal te rtsa mdud bkrol/_sgra dang sa g.yo ba sogs ltas chen po dang bcas slar rdo rje btsun mo dngos su snang bas gdams pa 'di rdzogs par gnang /_sngar gyi mkha' 'gro bzhi dang seng ge'i gdong can lnga pos kyang gdams pa sna re gnang bas mchog thun mong gi grub pa brnyes/_bod du byon nas thog mar lung bstan thob pa'i slob ma mkhar chu rin po ches gsol ba btab pa'i ngor rdo rje'i tshig rkang yi ger bkod/_dmigs rkang gnang ba rnams brjed tho bsdus pa'ang mdzad/_khrid gnyer bzla ba ser ges man ngag rnams glegs bam du bsdams/_go lung pa gzhon nu dpal gyis dri ba zhus pa'i lan 'debs gnang ba thor bkod pa dang /_zur phug pa rin chen dpal bas mdzad pa'i TIka chen dang /_mkhas pa shangs ston dang /_snye mdo kun dga'adon grub gnyis kyis rdo rje'i tshig rkang gi rnam bshad mdzad pa rnams la TIka chen bzhi zer/_spa tra pa bsod nams 'od zer las chos rje gangs pa brgyud dpal ldan bla ma bsod </div> | |||
<div class="folio"><span class="shoglhe">422</span> | |||
nams rgyal mtshan nas gsan pa sogs rgyun srol yang mang du byung zhing /_kun mkhyen rang byung zhabs kyis grub chen pa nyid las gdams skor rdzogs par gsan te rdo rje'i tshig gi mdud 'grel dang gdams ngag gi gnad gzhan las khyad par 'phags pa'i lam bzang po gsal bar mdzad do/_/gsum pa bstan pa'i ngo bo ngos bzung ba la'ang brgyad/_snga 'gyur rnying ma/_bka' gdams/_lam 'bras/_bka' brgyud/_shangs pa/_zhi gcod/_sbyor drug_/bsnyen sgrub bo/_/dang po ni/_spyir snga 'gyur rnying ma la theg pa dgur dbye ba'i nang pa thabs rgyud yo ga rnam pa gsum so so' sgom rim mang du 'byung ba rnams kyang bsdu na mtshan bcas mtshan med gnyis su 'du ste/_rim gsum las/_mtshan ma bsgom pa'i rim pa dang /_/de bzhin nyid ni bsgom pa yi/_/bye brag rnam pa gnyis su gsungs/_/zhes so/_/de la 'dir theg dgu'i yang rtse a ti yo ga'i sgom rim rtsa bar bkod pa ste bskyed rdzogs rdzogs pa chen po gsum gyi phyi ma yin la/_de'ang ma hA san+d+hi zhes pa'i sgra las drangs na ting 'dzin chen po'am bsam gtan chen po zhes par 'gyur te theg brgyad blo'i grub mtha' kun las 'das pa'i gnas lugs gcig pu'i klong du 'khor 'das kyi chos thams cad rang shar ba'i ye shes bla na med pa'i don to/_/de la dbye na bkod pa chen po las/_/yid can rnams la sems kyi sde/_/nam mkha' can la klong gi sde/_/rim rtsol bral la man ngag go_/zhes pa ltar/_rang byur ye shes lam du byed pa la mi zab pa dang /_zab pa'i khyad par gyis rdzogs pa chen po sde gsum du grags pa las/_chos thams cad sems nyid gcig pu'i rol par rgyu rkyen rtsol sgrub las 'das par rtogs pas spang bya'i mtha' las grol ba phyi sems sde/_de la nang gses su 'bras bu sems kyi byung sar 'dod pa sogs bdun yod/_chos can thams cad chos nyid kun tu bzang mo' klong las 'gro 'ong med pa'i phyir sku gsum rang chas kyi dbyings las mi 'gyur bar rtogs pas gnyen po' mtha' las </div> | |||
<div class="folio"><span class="shoglhe">423</span> | |||
grol ba nang bya bral klong sde/_de la dkar nag khra gsum rab 'byams kyi klong sde bzhi yod/_gzhi lam 'bras gsum gyi chos thams cad ka dag dang lhun grub dbyer med pa'i don rang gi mtshan nyid yin lugs rtogs pa ltar spang gnyen gnyis ka'i mtha' las grol ba gsang ba zab pa man ngag sde/_de la kha gtam kha 'thor/_rgyud rang gzhung du bstan pa dang gsum du yod do/_/de'ang kun byed rgyal po las/_nges pa thob pa'i theg pa drug_/rdzogs pa chen po' gol sar bstan/_/ces sogs kyis mdo sde sngags phyi nang a nu yo ga man chad kyi zhen don thams cad blos reg pa'i grub mtha' kho na yin pas gdod ma'i gnas lugs ji bzhin pa mi mthong ba'i gol sar lhung ba'i tshul re re bzhin gsal bar bstan cing /_rdzogs pa chen po' ye shes ni bsam brjod rgyu 'bras dang bcas pa'i rnam shes tshogs brgyad las 'das pa/_sems dang sems byung mtha' dag dbyings su zhi ba'i spros bral chen po/_rig pa rang byung gi chos nyid bya bral blo 'das chen po' gshis lugs ngang bzhag rang gnas las bzo mi 'chos bas rtsal snang glo bur ba'i dri ma gnyug ma'i dbyings su rang dengs la 'gro ba'i phyir grub mtha' 'og ma kun las khyad par du 'phags pa'i tshul yang /_rig pa rang shar chen po' rgyud las/_e ma rdzogs chen a ti ni/_/gang gi phyogs su ma lhung la/_/rang byung ye shes don la spyod/_/dper na gcan gzan seng ge yis/_/sder chags zil gyis mnan pa bzhin/_/rdzogs chen rang skad smra zhing theg dman zil gyis gnon/_/rdzogs chen rang skad smras nas rang gi don la 'jog_/ces sogs lta sgom thun mong ma yin pa'i nges gsang rnams rgyas par bstan cing /_a ti bkod pa chen po las kyang /_yid dpyod 'dzin pa'i lta sgom rnams las khyad par 'phags tshul rgyas par bstan pa'i rjes su/_de phyir nges gsang snying po 'di/_/mun pa las ni mar me'am/_/ba lang rnams las glang chen nas/_/gcan gzan rnams </div> | |||
<div class="folio"><span class="shoglhe">424</span> | |||
las seng ge'am/_/rkang thang rnams las rta pa bzhin/_/kun gyi nang nas khyad par 'phags/_/zhes pas mtshon te rgya cher 'byung ngo /_/lam gyi gnad kyang /_rdzogs pa chen po la khyad chos grol ba bzhi ldan gyi gdams pa bla na med pa mnga' ba dang /_khyad par gsang skor man ngag sde'i rig pa'i rtsal dbang thob cing dad pa dang dam tshig ma nyams pas nyin mtshan gyi rnal 'byor la ci rigs pa goms na tshe 'di'i gdod ma'i grol sar ma snyogs kyang /_rig 'dzin brgyud pa'i byin rlabs dang chos nyid bden pa'i mthu las lus rgya grol ba'i tshe sprul pa'i zhing khams yid la dran ma thag par phyogs bcu'i sprul pa'i zhing mthong nas bcu gcig kun tu 'od kyi sa la dbugs chen 'byin pa'i tshul yang /_a ti bkod pa chen po las/_snyigs ma lnga brgya dus kyi tha ma la/_/gsang ba'i snying po 'di ni mi yul snang /_/de rjes 'dzin pa'i gang zag skal ba can/_/snying po 'di ni su la snang gyur pa/_/de dag rnams ni mi 'gyur sa la 'da'/_/gal te snyigs ma tshe thung nad mang bas/_/snying po' don 'di gding du ma gyur kyang /_/'di nyid mthong bas dbugs chen nyid 'byin pa/_/bcu gcig kun tu 'od de sprul pa'i zhing /_/brdzus skyes dag pas mngal gyi rgya dang bral/_/ces sogs gsungs so/_/gnyis pa bka' gdams pa ni/_gangs can lha gcig jo bo rje dpal ldan a ti sha'i bka' srol rgyal ba'i bka' thams cad gang zag gcig 'tshang rgya ba'i gdams ngag tu shar ba'i don te/_brgyud 'dzin rnams lha bzhis lus brgyan/_sde snod gsum gyis ngag brgyan/_bslab pa gsum gyis yid brgyan/_ces pa'i lha bzhi ni/_bstan pa'i bdag po /// thub pa/_byams snying rje'i bdag po spyan ras gzigs/_phyi'i bar chad sel ba sgrol ma/_nang gi bar chad sel ba mi g.yo ba rnams dang /_sde snod gsum rjod byed dang /_bslab pa gsum brjod bya yin pas gcig tu bsdus te lha chos bdun ldan gyi mnga' bdag tu grags pa 'di la gzhung gdams man ngag gsum du byung ba'i dang po </div> | |||
<div class="folio"><span class="shoglhe">425</span> | |||
gzhung ba ni/_skyes tshom dad pa skyed pa'i gzhung /_bslab spyad spyad pa ston pa'i gzhung /_sa rgyan ting nge 'dzin gyi gzhung ste drug po de la nyan bshad phyag len gtsor mdzad/_gdams ngag pa ni sdug bsngal kun 'byung 'gog lam gyi bden pa bzhir 'jug ldog gi sgo nas khrid/_man ngag pa gsang chos glegs bam rin po che'i nyams len ni/_gzhung las/_skyabs gnas bla ma dran par mdzod/_/lus ni lha yi rang bzhin te/_/ngag gis bzlas brjod rgyun par mdzod/_/'gro ba ma lus pha mar soms/_/sems kyi gnas lugs stong par dpyod/_/lnga po 'di yi skya bar nas/_/dge rtsa thams cad dag par mdzod/_/ces bla ma/_lha/_sngags/_snying rje/_stong pa nyid rjes su dran pa lnga las 'phros pa'i kun rdzob dang don dam gyi thig le bcu drug lam du byed pa'o/_/gzhung gdams zung 'brel du ston pa ni jo bo rjes mdzad pa'i byang chub lam gyi sgron ma ste/_thar pa dang thams cad mkhyen pa sgrub phyin chad nor ba med pa'i lam srol 'di la mi 'jug pa'i thabs med pas byang chub lam gyi rim pa'am skyes bu gsum gyi lam rim zhes grags pa 'di'i brjod bya ni/_gzhung las/_chung ngu 'bring dang mchog gyur pa'i/_/skyes bu gsum du shes par bya/_/zhes gsungs te/_skyes bu'i skad dod pu ru Sha zhes pa nus ldan la 'jug pas tshe phyi ma phan chad kyi don sgrub nus pa zhig la skabs 'dir bstan gyi skyes bu zhes bya/_'di la thog mar dge ba'i bshes gnyen bsten pa'i tshul dang /_dal 'byor rnyed dka'i tshul rnams gsum ka'i lam gyi gzhi rten yin pas sngon tu btang /_de nas 'phags pa klus/_dang por mngon par mtho ba'i chos/_/phyis ni nges par legs 'byung ba/_/gang phyir mngon par mtho thob nas/_/rim gyis nges par legs par 'ong /_/zhes gsungs pa ltar/_thog mar tshe 'di la zhen pa log nas phyi ma rang nyid kho na srid pa de'i ched du las 'bras kyi blang dor sgrub nus pa ni skyes bu chung ngu ste/_'di'i lam gyi dngos gzhir mi rtag pa/_ngan song gi nyes </div> | |||
<div class="folio"><span class="shoglhe">426</span> | |||
dmigs/_skyabs 'gro/_las 'bras bcas dmigs skor bzhi 'byung /_'khor ba mtha' dag la zhen pa log nas de las thar ba'i ched du lam bslab pa gsum la tshul bzhin tu bsgrub nus pa ni skyes bu 'bring po ste/_'di la theg pa'i sgo nas nyan rang gnyis/_/bsgom bya'i sgo nas bden pa bzhi dang rten 'brel/_gang zag gi bdag med rags pa dang phra ba gnyis sogs 'byung /_srid zhi'i mtha' gnyis ka la skyon du mthong nas 'gro kun sangs rgyas kyi sa la 'god pa'i khur khyer nus pa ni skyes bu chen po ste/_'di la lta ba'i sgo nas dbu sems dang /_theg pa'i sgo nas mdo sngags gnyis su dbye ba yod la/_lam gyi khyad par sems bskyed sngon tu 'gro bas rgyal sras kyi spyod pa spyi dang bye brag la bslab pa'i tshul 'bras bu dang bcas pa bstan to/_/spyir skyes bu gsum gyi tha snyad ni gtan la dbab pa bsdu ba dang mdzod 'grel sogs 'ga' zhig tu 'byung zhing /_nyams len gyi rim pa rnams rgyan gnyis dang sa sde sogs las bshad pa'i don bsdus pa ste/_rgyal bas legs par gsungs pa'i bka' ji snyed pa thams cad rim pa gsum gyi lam 'dir 'du ba yin no/_/spyod 'jug dang bslab btus la sogs pa'i nyams len gyi bcud jo bo' bla ma rnam gsum gyi rgya gzhung gtsos bdag gzhan brje ba'i gdams ngag blo sbyong gi rigs rnams ni lam rim gsum gyi mthar thug skyes bu chen po' lam gyi rtsa ba'i bsgom bya kun rdzob byang chub kyi sems byams pa dang snying rje'i ting nge 'dzin gyi bogs 'don khyad par du gyur pa'o/_/gsum pa lam 'bras ni/_dgyes pa rdo rje'i rgyud gsum gyi rdzogs pa'i rim pa rnal 'byor gyi dbang phyug bi rU pas thugs nyams su bzhes shing man ngag gi gzhung du bsdebs pa snyan brgyud tshad ma bzhi dang ldan pa'i gsung ngag rin po che lam 'bras bu dang bcas par grags pa ste/_'di la tshad ma gsum dang snyan brgyud bzhi'i sgo nas slob ma dkri ba'i tshul rnam pa bzhir bzhugs pa las/_gzhung shing rgyas pa gzhung ji lta ba bzhin dkri ba'i dbang du byas na/</div> | |||
<div class="folio"><span class="shoglhe">427</span> | |||
rje sa skya pa chen pos/_snang ba gsum gyis lam gyi gzhi bcas te/_/nyams len ma lus rgyud gsum dag gis shes/_/zhes gsungs pa ltar/_lam gyi gzhi bca' ba phar phyin theg pa dang thun mong ba snang ba gsum las/_ma dag pa'i snang ba 'khor ba'i nyes dmigs/_dal 'byor rnyed dka'/_las rgyu 'bras la yid ches sgom pas nyan thos kyi lam rdzogs/_nyams kyi snang ba la thun mong gi rnal 'byor pas byams pa/_snying rje/_byang chub kyi sems rnams sgom pas theg chen thun mong ba'i lam rdzogs/_thun min rnal 'byor pas rdo rje theg pa'i lam bsgoms pas nyams snang bsam gyis mi khyab pa skye ba thams cad bco lngar 'dus par shes pas spros pa bcad nas nam zhig de dag skyes pa'i tshe ngo shes pas byung rgyal du bskyang /_dag pa'i snang ba 'bras dus kyi mi zad pa rgyan gyi 'khor lo sogs sangs rgyas kyi yon tan rnams dran par byas la rang gis kyang 'di lta bu 'thob par 'gyur ba yin snyam du spro ba bskyed la bsgom pa rnams kyis rgyud sbyang /_sngags lam thun mong ma yin pa'i thog mar rgyu dus dbang bskur nas gzhi'i dam tshig la gnas par byas te/_lam dngos la rgyud gsum las/_kun gzhi rgyu rgyud la 'khor 'das dbyer med kyi lta ba gsal stong zung 'jug tu ngo sprad cing bsgom pa dang /_lam thabs rgyud la dbang bzhi dang rjes su 'brel ba'i lam bzhi 'byung ba las/_bum dbang gi lam phyi dang nang gi bskyed rim dang /_lam dus kyi dbang bskur nas de'i don lam zab nyin zhag re la thun bzhir sgom pa dang /_gsang dbang gi lam rlung dang gtum mo/_/sher dbang gi lam gzhan lus pho nya/_dbang bzhi pa'i lam rdo rje'i rba rlabs te rdzogs rim gyi lam gsum bsgom pas dpe dang don gyi ye shes 'dren pa ste/_de ltar lam bzhi bsgoms pas 'jig rten lam du ngo bo nyid gsum sogs kyi lta ba bzhi 'char zhing /_'das pa'i lam du grub mtha' bzhi snyogs nas 'bras bu'i rgyud sku lnga mngon tu 'gyur ba'o/_/mdor na </div> | |||
<div class="folio"><span class="shoglhe">428</span> | |||
snang ba gsum gyis lam gyi gzhi bca'/_rgyud gsum gyis dngos gzhi'i nyams len byas/_tshad ma bzhi dang snyan brgyud bzhis sgro 'dogs bsal/_rten 'brel lngas lam gyis mtshams bcad nas nyams su len pa'i tshe/_khams 'dus pa gsum gyi skabs shes pas phan 'dogs pa'i man ngag bdun dang /_gegs sel ba'i thabs rnams la mkhas par byas nas nyams su blangs pas grub mtha' snyogs pa ni lam rgyas pa'i khrid tshul yin la/_lam 'bring po' khrid tshul sa bcad lnga dang /_lam bsdus pa rnam grangs bzhis bsdus pa ste/_de dag gang yang lam gyi dus nas 'bras bu thob rung du gnas pas gzhi lam 'bras gsum dbyer med pa'i don ston pas lam 'bras su grags pa'o/_/bzhi pa bka' brgyud pa ni/_rje btsun nA ro dang mai tri pa'i bka' srol mnga' bdag mar pa lo tsA'i bka' brgyud 'dzin pa'i grub chen shing rta'i srol 'byed rnams la rnal 'byor bla med dang gtso bor 'brel pa'i gdams ngag rgya mtsho lta bu bzhugs pa mtha' dag brjod pas mi dpog kyang /_bsgom don gtso bor bsdu na/_thabs lam nA ro chos drug dang /_grol lam phyag rgya chen po gnyis su 'du/_gnyis ka'ang rdo rje'i chings chen po gsum gyis bsdus pa ste/_rim lnga bsdus gsal dang ka dpe phyi ma las/_dngos po' gnas lugs lam dang ni/_/'bras bu skye ba'i rim pa'o/_/zhes gsungs pa ltar/_gzhi dngos po' gnas lugs/_lam bgrod pa'i rim pa/_'bras bu mngon tu byed pa'i tshul rnams su yod pa las/_gnas lugs la'ang gzhi dngos po' gnas lugs dang /_sems dngos po' gnas lugs gnyis/_de re re la'ang rags pa dang phra ba dang shin tu phra ba gsum re yod pa sbyang gzhir byas/_lam la smin grol gnyis las dbang bskur ba nus yul dang mthun pa'i rab 'bring tha ma gang rung gis rgyud smin pa sngon tu song nas/_grol byed bskyed rdzogs gnyis la las dang po pas res 'jog dang /</div> | |||
<div class="folio"><span class="shoglhe">429</span> | |||
goms nas gcig char du nyams su len/_rdzogs rim la'ang thabs lam dang grol lam gnyis sbyang gzhi dang mthun pa'i sbyong byed nyams su blangs pas/_'bras bu rtags bcu/_yon tan brgyad/_phrin las bzhi sogs thun mongs dang yan lag bdun/_dbang phyug brgyad/_sku bzhi ye shes lnga ldan mchog gi dngos grub rnams skal ba dang brtson 'grus kyi khyad par las tshe 'di'am bar do la mngon tu 'thob par 'gyur ro/_/de la thabs lam chos drug ni/_thabs bde ba sogs la brten nas thabs byung phyag rgya chen po' ye shes mngon tu byed pa'i myur lam zab mo dang dbang rnon brtson 'grus dang ldan pa'i nyams len/_dpal nA ro ta pa'i bka' srol las byon pa ste/_brten gzhi'i gtso bo bde dgyes/_mA ya/_gdan bzhi/_gsang 'dus kyi khyad par rgyud sde lnga/_spyi khyab dus kyi 'khor lo rnams kyi dgongs pa'i gnad bsdus pa yin pas rgyud dang 'brel ba'i thabs lam zhes grags/_de'ang bka' yang dag pa'i tshad ma las/_gtum mo las kyi phyag rgya dang /_/sgyu ma rmi lam 'od gsal dang /_/bar do 'pho ba grong 'jug go_/zhes pa ltar gtum mo lam gyi rtsa ba/_las rgya lam gyi bogs 'don/_sgyu lus lam gyi srog shing /_rmi lam lam gyi drod tshad/_'od gsal lam gyi snying po/_bar do lam gyi blo chod/_'pho ba lam gyi sun ma/_grong 'jug lam gyi chad mthud du grags pa rnams las/_gtum mo sgyu lus rmi lam 'od gsal rnams la rtsa ba'i chos bzhir grags shing tshe gcig gis mi slob pa'i zung 'jug mngon du byed pa'i zab lam yin la/_de dag gis tshe 'dir 'bras bu mngon tu byed mi nus pa'i skal pa dman pa rnams la bar do dang 'pho ba'i gdams ngag bstan pas chos drug yin la/_las rgya dang grong 'jug thogs 'byin dang chad mthud kyi yan lag yin pas zur du mi bgrang ngo /_/'di ni rje sgam po pa'i bzhed pa dwags po bka' brgyud pa rnams mgrin gcig tu bzhed pa yin la/_rje mar pas </div> | |||
<div class="folio"><span class="shoglhe">430</span> | |||
'tshang rgya ba'i chos zur bzhir sdud pa dang /_rngog pa yab sras chos drug gi snying po bsre ba dang 'pho ba gnyis su mdzad pa dang /_rje btsun mi las bar do brgyad kyi ngo sprod du gsungs pa dang /_te pu pas zung bzhi ya brgyad du bzhed pa dang /_ras chung pas bsre ba skor gsum mam bsre 'pho dgu skor du bzhed pa sogs dbye bsdu mang yang don sngar bshad pa nyid la 'du'o/_/grol lam phyag rgya chen po la brgyud pa rin po che 'di pa'i lugs kyis mdo lugs dang mthun pa'i spros bral 'od gsal gyi yul la/_yul can yid la mi byed pa'i gdams pas mnyam par 'jog pa dang /_sngags lugs bde stong phyag rgya chen po lhan cig skyes sbyor dbang las skyes pa'i ye shes dang rdo rje'i lus la gnad du bsnun pas khyad par du byas pa gnyis su bzhed pa'i phyi ma ni gong du smos pa ltar la/_snga ma mnga' bdag mai tri pa'i bka' srol las gtso bor byon pa ste/_de'ang ngo bo ni/_'khor 'das kun la khyab pa zab gsal gnyis su med pa'i ye shes khyad par bdun dang ldan pa'o/_/nges tshig ma hA mu dra zhes pa'i sgra las drangs na/_'khor 'das lam gsum gyi chos thams cad 'di las mi 'da' bas phyag rgya/_de las gong du chos gzhan med pas na chen po ste gzhi mthun pa'i bsdu ba'o/_/dbye na/_gzhi lam 'bras bu'i phyag rgya chen po gsum las/_dang po ni/_gnas lugs kyi don de nyid rtogs ma rtogs kyi dbang las grol 'khrul gnyis su byung bas na 'khor 'das kyi chos thams cad de las mi 'da' bas phyag rgya/_de nyid las gzhan pa'i chos kyi sku zhes pa btsal du med pas chen po'o/_/gnyis pa ni/_bla ma'i man ngag gis ngo sprad nas nyams su len pa'i tshe na'ang /_shes dang shes bya thams cad de'i gdangs las mi 'da' bas phyag rgya/_de las gzhan pa'i sangs rgyas kyi ye shes btsal du med pas chen po'o/_/gsum pa ni/_lam gyis glo bur ba'i dri ma sbyangs pas gzhi'i bzhugs tshul mngon tu gyur pa'i tshe/_sku dang ye shes kyi rnam rol thams cad de'i ngo bo las mi 'da' bas </div> | |||
<div class="folio"><span class="shoglhe">431</span> | |||
phyag rgya/_mthar thug pa'i go 'phang yin pas chen po'o/_/lhan cig skyes pa la'ang rang bzhin lhan skyes dang zhu bde lhan skyes gnyis su yod pa las/_'dir dpyad mthar ma rnyed pa'i rjes dpag gi rtog sgom tsam ma yin par snang rig ma 'gags pa la der 'dzin gyi rtog pa med pa mngon sum rtog bral lam du byas pas don gyi lhan skyes la sbyor bar byed pas de skad du grags pa ste/_rje sgam po pas/_sems dang rnam rtog chos sku gsum/_dang por lhan cig skyes pa ste/_/gdams pas gcig tu sbyor ba'i phyir/_/lhan cig skyes sbyor mi zer ram/_/zhes so/_/de lta bu'i lam nyams su len pa la/_te lo pas/_kye ho 'di ni rang rig ye shes te/_/ngag tshig las 'das yid kyi spyod yul min/_/te lo nga yis ci yang bstan tu med/_/rang gis rang la mtshon te shes par byos/_/zhes gsungs pa ltar gzhi lta ba'i gnas lugs rang ngo shes nas/_te lo' chos drug tu grags pa/_mi mno mi bsam mi dpyad cing /_/mi bsgom mi sems rang bab bzhag_/ces pa'i tshul gyis lam sgom pas nyams su len pa ni mai tri ba'i yid la mi byed pa'i chos skor rnams dang don gcig tu 'babs pa yin la/_rje sgam po pas de'i steng du jo bo rjes mdzad pa'i phyag chen go cha gnyis pa dang /_bka' gdams lugs kyi khrid tshul la brten te sgom ma skyes pa skyes par byed pa sngon 'gro bzhi sbyor/_/skyes pa lam du byed pa ngo sprod rnam gsum/_de la bogs dbyung zhing yon tan skyed pa'i tshul rnams kyis dbang po mchog dman la ma brtags par khrid 'byams yug tu bskyangs pas rgyud 'byangs pa na dbang po dman pa rnams kyang rab tu 'phos nas rang grol du 'gyur ba'i thabs la mkhas pa'i gdams pa bla na med pa yin la/_de'i rjes 'brang dpal ldan phag mo gru pa dang /_'bri gung 'jig rten gsum mgon yab sras kyis lnga ldan gyi gdams pa rtsal du bton/_dpal karma pas gnad bzhi chos nyid kyi 'khor lo dang sku gsum ngo sprod kyi gdams pas </div> | |||
<div class="folio"><span class="shoglhe">432</span> | |||
smin grol mdzad/_dpal ldan 'brug pa bka' brgyud las stod 'brug pas khrid chen brgyad/_smad 'brug pas thub pa lnga ldan/_rtsa ba'i bka' brgyud pas skor drug gi lam gyis khrid pas mtshon/_che bzhi chung brgyad dang de las gyes pa so so' bka' srol mtha' yas pa re res kyang gdul bya du ma grub pa'i go 'phang la bkod pa'i tshul rgya cher snang bas yid ches pa sha stag go_/lnga pa shangs pa bka' brgyud ni/_spyir mthar thug lnga ldan mkhas grub khyung pos 'phags yul gyi mkhas grub brgya dang lnga bcu'i thugs bcud rdzogs par bzhes pas chos kyi sgo mtha' yas shing 'gran zla dang bral bar grags pas phyogs gcig tu tshad bzung gi nges pa bral yang /_rigs bsdu na bshad rtsod sgrub pa'i lam rim ste bka' srol gsum du byon pa'i phyi ma la'ang /_ni gu ma'i chos skor/_su kha sid+d+hi'i chos skor/_rdo rje gdan pa'i chos skor/_mai tri pa'i chos skor/_rA hu la'i chos skor te rnam grangs lngar bzhugs pa'i gtso bo ye shes DA ki ni gup+ta'i chos skor la'ang shangs pa bka' brgyud pa rnams kyis rgyas pa rgya gar mkha' 'gro'i khyad 'phags kyi gdams pa bco lnga/_bsdus pa lus gsum gyi gdams pa/_shin tu bsdus pa sems 'chi med rang grol kho nar bsdu ba sogs yod kyang /_gcig brgyud rdo rje'i rgya ldan gyi bka' srol yongs grags su shangs pa'i gser chos rnam lnga zhes/_rtsa ba ni gu chos drug_/sdong po phyag rgya chen po/_yal ga lam khyer rnam gsum/_me tog mkha' spyod dkar dmar/_'bras bu 'chi med 'chug med bcas rdo rje 'chang dang ye shes mkha' 'gro'i rdo rje'i tshig rkang la gdams ngag dmigs pa'i thems yig tu btab pas dmigs rkang dang gsol 'debs tsam yang gang zag gi blos bcos bsgyur bsre bslad byar med pa gser zhun ma lta bu'i thog ma chos drug ni/_rdo rje'i tshig rkang las/_dbang bzhis smin byas dad dang brtson 'grus ldan/_/mi rtag skyo shas nyes dmigs sngon 'gro bas/_/lam mchog 'di la /// /// /// /// /// /// /// /// /// </div> | |||
<div class="folio"><span class="shoglhe">433</span> | |||
gang gis 'bad gyur na/_/zla drug lo'am tshe 'dir 'tshang rgya 'gyur/_/ces gsungs pa ltar rgyud chen rin chen rgya mtsho las gsungs pa'i rgyud sde lnga'am/_dpal 'khor lo sdom pa'i dkyil 'khor du dbang bskur cing so so' byin rlabs kyi bka' nos pas smin cing thun mong gi sngon 'gro legs par 'byangs pa'i gang zag gis nyams su blang bya'i dang po/_dag byed a'i stong ras rgyud sbyang /_de nas thabs lam bde drod rang 'bar/_sgyu lus chags sdang rang grol/_rmi lam nyid 'khrul rang dag_/'od gsal gti mug rang sangs bzhi po rtsa bar byas nas gnas skabs bzhi'i 'khrul pa'i dri ma bsal/_'pho ba ma bsgoms 'tshang rgya/_bar do rgyal ba longs sku gnyis brtson 'grus dang dbang po dman pa'i sgom rim gyi cha lag tu btang bas mchog 'bring dman pa'i rim pas bar do gsum la rnam par grol bar 'gyur ro/_/phyag chen ni/_yid la mi byed pa snying po don gyi gdams pa'i rdo rje'i tshig rkang rnams mkhas grub khyung pos shin tu thugs brtsigs che bas shog dril bal po' gwa'u snying 'dra ba zhig gi nang du bcug nas mgul bar 'chang bas phyag chen gwa'u mar grags pa ni/_sngon 'gro rang babs gsum gyis zhi gnas dang lhag mthong bskyed/_dngos gzhi rdo rje'i ye shes 'bebs pas rku thabs su ngo sprad cing skyon bzhi rang sar grol ba'i sgo nas sems nyid kyi gdar sha bcad/_rjes sku gsum rang shar gyi ngang bskyang zhing thun mong ma yin pa'i bogs 'don dang gegs sel brten pas mdo rgyud thams cad kyi bstan bya'i snying po/_man ngag thams cad kyi nying khu/_phyag rgya chen po sku bzhi rang grol mngon tu 'gyur ba dang /_snang grags rtog pa'i chos thams cad bla ma yi dam sgyu ma gsum gyi rang bzhin gnad dang ldan pas lam du khyer bas lo zla tsam gyis gsal stong bde chen sku gsum rang shar du 'byung ba dang /_bcom ldan 'das ma rdo rje btsun mo nyi zla'i mdangs 'dzin khyad 'phags gsol 'debs </div> | |||
<div class="folio"><span class="shoglhe">434</span> | |||
dang dmigs pa'i gnad kyis bskul zhing 'khor lo' gnas bzhir chags grol so so la brten pa'i bde stong gi tsaN+Da lI sbar bas rten de nyid kyis zung 'jug chen po' mkha' la spyod par 'gyur ba dang /_'chi med grub pa'i 'khrul 'khor sum bcu rtsa gnyis kyis lus thar pa'i lam du gzung /_rang sems gdod ma nas ma skyes pas 'chi med rang grol chen por grub/_rnam smin phung po bem po' tshogs pa skye 'chi'i gdags gzhis stong /_don tu lus kyang sems snang tsam las byung zhing sems skye 'chi med par rtogs pa'i gding thob pa na lus snang lha sku phyag rgya chen po 'khrul snang gis 'chugs pa med pa'i dbyings su bsdams pa ste/_gdams ngag sna res kyang tshe 'di la zung 'jug gi sku brnyes shing /_thos pa tsam gyis kyang bar do rgyal ba longs skur 'tshang rgya ba sogs gsungs te/_rdo rje'i tshig rkang las/_lam gyi mchog gyur 'di nyid nyams len rnams/_/gzhan gyi dus min 'di'am bar ma dor/_/bde stong dbyer med sku gsum rang shar nas/_/rnam par dag pa'i mkha' spyod nyid du 'gro/_/zhes gsungs pa ltar ro/_/ye shes kyi mkha' 'gro su kha sid+d+hi'i chos skor las shin tu zab pa'i thabs lam chos drug dang phyag chen dag pa ye shes gnyis tsam bzhugs par snang ba dang /_grub chen rA hu la'i gdams ngag lha bzhi dril sgrub/_mai tri pa'i zab chos myur mdzad ye shes mgon po rnams kyang nyams myong byin rlabs kyi rgyun ldan 'ba' zhig tu snang ngo /_/drug pa zhi byed ni/_de'ang zhi byed ces pa'i sgra don/_/bod du byon pa'i khrid tshul rnams kyis slob ma mi dge ba'i lam las bzlog tu bcug nas gzod sems rgyud kyi nyon mongs sbyong bar byed pa gtso che ba las/_'dis ni sngon las kyi dbang gis lus dman pa dang /_nad bu can du gyur pa sogs 'phral 'phral du zhi bar byas nas rnal 'byor la sbyor bzod par byed pas dam chos sdug bsngal zhi byed ces spyi ming sger du chags pa ste/_yum las/_sdug bsngal thams cad rab </div> | |||
<div class="folio"><span class="shoglhe">435</span> | |||
tu zhi bar byed pa'i sngags/_ces dang /_rgyud kyi rgyal po las/_sdug bsngal gsum gyi sdug bsngal zhi/_/zhes sogs gsungs pa la brten nas btags par mdzad cing /_ngo bo pha rol tu phyin pa/_sngags dang rjes su mthun pa zhes mdo rgyud thams cad kyi zab gnad gcig tu dril ba'i gdams pa khyad par can yin la/_spyir grub pa'i dbang phyug dam pa sangs rgyas skye med A li kA li'i sgra don la mnga' brnyes shing /_gsang ba bsam gyis mi khyab pas gdul bya'i khams dbang dang 'tshams par brda dang tshig dang don gyi chos sgo tshad med par bstan pas lugs srol gcig tu rnam par bzhag tu med kyang /_slob ma rnams rang nyid kyi rnam thar dang mthun par rten sdom pa gsum ldan/_lam dka' thub kyi srang /_'bras bu gzhan don spyod pa gsum gyis 'khrid pa la phal cher mthun cing /_thog mar zhi byed sgron ma skor gsum mdzad de lhag pa'i bslab pa gsum po dbang po dman 'bring mchog gi nyams len tu bsdus te bstan/_bod 'dir bka' babs snga phyi bar gsum du grags pa'i dang po kha che lugs ni/_grub thob pho mo lnga bcu rtsa bzhi'i gdams pa thams cad dpe lngas mtshon pa'i gnad lngar bsdus nas gsungs/_bar pa la rma so kaM gsum las/_rma lugs ni don gyi brgyud pa la brten nas lag khrid bcu drug gis ngo sprad cing /_tshig gi brgyud pa la brten nas gnad chen bcu drug gis sgro 'dogs bcad/_so lugs ni/_bzhag thabs gnad gsum dang ldan pa la rab 'bring tha ma'i tshul gyis ngo sprad nas chings bcu dang ldan pas nyams su len/_kaM lugs la khrid srol rgya cher byung yang phyis ni sher phyin snying po' don khrid tsam bzhugs par snang /_bka' babs phyi ma byang chub sems dpa' kun dga'i lugs/_/shes rab kyi pha rol tu phyin pa'i man ngag_/gsang sngags dang rjes su mthun pa/_rtsa brgyud la bskur ba snying po don gyi ngo sprod/_thabs rten 'brel gyi che ba du mas brgyan nas sangs rgyas </div> | |||
<div class="folio"><span class="shoglhe">436</span> | |||
kyi bstan pa thams cad gdan gcig gi steng du dus gcig la nyams su len pa'i man ngag_/dri med thigs pa phyag bzhes kyi skor la/_rten ma smin pa smin par byed pa lugs 'di'i thun mong ma yin pa'i zab mo brda'i dbang bzhi bskur ba sngon tu song nas/_nyams myong ma skyes pa skye bar byed pa dkar dmar nag khrid kyi srang nas 'don/_rtogs pa ma shar ba shar bar byed pa bla ma'i byin rlabs lam du byed/_spros pa ma chod pa chod par byed pa tshig tshogs kyis don blo la 'them par byed pa rnams kyis bsdus pa las/_khrid tshul dngos gdan rdzogs bdun gyi man ngag ltar na/_dbang po rab gzung 'dzin las 'das pa'i gnyug ma'i sems ma bcos pa'i gnas lugs mngon sum du mthong bas gcig char du 'tshang rgya bar byed pa dkar khrid rig pa gcer mthong gi gnad/_'bring sgo gsum cha mnyam gyi thig le sbyong ba bla ma sku bzhi'i lam rdzogs pas thod rgal du sku bzhir grub pa dmar khrid mos gus chig chod kyi gnad/_tha ma rim 'jug gi lam lnga thob pas nag khrid gdams ngag phra gcod kyi gnad gsum las/_phyi ma la/_phyi mtshan nyid kyi gdams pa skabs brgyad rtsa ba gcig tu bsdus nas lam lnga gdan gcig tu nyams su blangs pa la brten nas tshogs lam blo sbyang gis bstod/_ma rgyud g.yo ba rlung sbar 'dzin gyi lam rim lnga gdan gcig tu rdzogs pa la brten nas sbyor lam dka' thub kyi srang du bcug_/ma rgyud bde ba nyams kyi gdams ngag phyag rgya bzhi gdan rdzogs su sgom pa la brten nas mthong lam gyis rjes bcad/_snying po don gyi gdams pa rnal 'byor bzhi'am ting nge 'dzin bzhi gdan rdzogs su bsgom pa la brten nas sgom lam ro snyoms kyis bogs dbyung /_rig pa rang grol gyi gdams pa sbyor ba yan lag drug gdan rdzogs su bsgom pa la brten nas mthar phyin bya bral gyi lam thob par byed pa'o/_/tshul 'di ni sngon chad rgya bod du ma byung ba dam pa sangs rgyas kyi khyad chos/_phyi sde snod gsum gyi snying phyungs </div> | |||
<div class="folio"><span class="shoglhe">437</span> | |||
nang rgyud sde bzhi'i srog bcad/_gsang ba snying po don gyi mig 'byed/_de kho na nyid mkha' 'gro ma rnams kyi bka' rgya bkrol nas sangs rgyas kyi bstan pa mtha' dag stan thog gcig tu nyams su len pa'i sgrub pa'i srang yod cing thabs rten 'brel gyi che ba du mas brgyan pa ste/_zhig po nyi seng gi lam rim las/_sgrub brgyud spyi'i lan tshwa lam rim chen mo sgrub pa'i srang /_/mdo rgyud spyi'i man ngag zhal sbyor 'di ni kun la med mod kye/_zhes 'byung ngo /_/de'i yan lag dam chos bdud kyi gcod yul du grags pa la/_mthun phyogs nas mtshan du gsol na/_bla med kyi rgyud sde rnams nas gsang spyod rig spyod sogs bogs 'don spyod pa'i rnam bzhag mang du gsungs pa dang /_yum las/_shes rab kyi pha rol tu phyin pa zab mo' spyad pa spyod par 'dod pa des 'di ltar bslab par bya ste/_zhes pa'i don lag tu len pas spyod yul ces btags pa dang /_mi mthun gnyen po' cha nas mtshan gsol na/_rgyu phar phyin gyi skabs su bden pa bzhi'i spang blang gi 'jug ldog las sdug bsngal dang kun 'byung bden pa lam du khyer ba'i phyir gnyer po zlog sgom dang ro snyoms kyi gnad zab mo nyams su len pas bdud kyi gcod yul ces bya ste/_de'ang gcod ces pa'i sgra don bram ze /// de ba'i gzhung chung las/_sems kyi rtsa ba gcod pa dang /_/nyon mongs dug lnga rtsad gcod dang /_/lta mthar sgom pa'i rgyu byed dang /_/spyod pa nyam nga re dogs dang /_/snyems byed thams cad gcad pa'i phyir/_/nges pa'i tshig tu gcod ces bya/_/zhes bshad pa ltar dang /_yul ces pa'i don ni/_gcad par bya rgyu'i nyon mongs ni tshul bzhin ma yin pa'i yul yid la byed pa las skye ba'i phyir/_rnal 'byor pas yul nyer bcug nas bag chags blangs nas de nyid kyi thog tu gcod pas so/_/'di la rgya chos bod la dar ba'i gzhung bzhi'i nang tshan pha dam pa sangs rgyas nas brgyud pa pho gcod </div> | |||
<div class="folio"><span class="shoglhe">438</span> | |||
mo gcod gnyis la deng sang kun la khyab pa ni phyi ma nyid yin la/_'di'ang gtso bo ma gcig nyid bka' thog nas grol ba thob pa grub thob nyams kyi brgyud pa/_lta ba'i gzhung sher phyin dang thabs kyi bye brag sngags kyis khyad par du byas pas mdo sngags rtogs pa bsres par bzhed pa 'di'i lam gyis khog dbub ni/_mdo sdud pa las/_rgyu rnam bzhi yis byang chub sems dpa' mkhas stobs ldan/_/bdud bzhis thub par dka' zhing skyod par mi nus te/_/stong par gnas dang sems can yongs su mi gtong dang /_/ji skad smras bzhin byed dang bde gshegs byin rlabs can/_ces pa'i bstan don bzhi po nyams su len pa ste/_stong pa nyid la gnas pa'i lta ba/_sems can yongs su mi gtong ba'i snying rje/_ji skad gsungs pa bzhin byed pa'i byang chub sems dpa'i tshul khrims/_bde bar gshegs pas byin gyis brlabs pa bzhi yin la/_de'ang stong par gnas pa'i lta ba ni/_thog mar rang rgyud kyis bsdus pa'i phung po la bdag tu lta ba spangs nas sems can gzhan gyi yul gang la'ang dngos po gang mtshan ma'i 'du shes mi byed par bdag med kyi don la rtag tu gnas pa dang /_sems can yongs su mi gtong ba ni/_gzugs can nyam thag dang nad pa sogs la lhag par brtse zhing gzugs med lha 'dre la'ang gnod sems kyis 'tshe ba mi byed par snying rje chen pos sems can 'tshe ba'i spyod pa de las zlog nas byang chub kyi lam la 'dzud par byed pa dang /_ji skad smras bzhin byed pa ni/_tho co' spyod pa spangs te byang chub tu sems bskyed nas/_de'i khas blangs dang 'gal ba mi byed pa dang /_bder gshegs kyis byin gyis brlabs pa ni/_skyabs su song nas rtsa brgyud bla ma rnams la mos gus drag pos gsol ba 'debs pa ste/_de dag gzhir byas nas gdams ngag nyams su len pa'i thog mar snod rung gi dbang bskur thun mong ma yin pa rnams nod/_gdams ngag dngos gzhi mdo lugs sngags lugs </div> | |||
<div class="folio"><span class="shoglhe">439</span> | |||
mdo sngags rtogs pa bsres pa sogs bka' srol thams cad kyi spyi khog_/sngon 'gro thun mong ma yin pa nang lus kyi tshogs bsags shing mos gus gsol 'debs kyi byin rlabs gnad nas 'bebs/_dngos gzhi rig pa rkyang 'ded la brten nas sems kyi mtshangs tshol/_khrigs su tshud nas bzhag thabs bstan/_nam mkha' sgo 'gyed la brten nas yum don ngo sprad/_mnyam bzhag tu smra bsam brjod med kyi rang ngo bskyangs nas chos sku stan thog gcig tu bsgrub/_rjes thob tu/_bka' tshoms las/_thogs bcas yul gyi 'khri ba bcad/_/thogs med yid kyi 'khri ba bcad/_dga' brod zhen pa'i 'khri ba bcad/_/bdud la rnam pa bzhi ru dbye/_/de yang snyems byed bdud du 'dus/_/zhes gsungs pa'i bdud bzhi po re dogs sngar blang gzung 'dzin dang bral bas bcad cing /_gang bcad par dka' ba la nyam nga med pa'i thog brdzis kyis bcad/_gnyan khrod stan thog tu chod nas bogs 'don du gnyan khrod du gdams ngag dang ldan pas 'grims zhing bslang tshad byung na dbyings rig bsres te phung po gzan bskyur dmigs pa dkar 'gyed dmar 'gyed khra 'gyed sogs zhi drag spel mas bzang ngan gyi rtog pa ro snyoms pas phyi lha 'dre dang nang bdag 'dzin bcas bdag med kyi mtha' la gtad pas gnas skabs su tshar tshad rdzogs shing mthar thug gding chen gsum thob nas sa lam rang shugs la rdzogs par 'gyur ba nyid do/_/drug pa rdo rje'i rnal 'byor ni/_bde dgyes sogs bla med kyi bsdus rgyud rnams su rdo rje'i tshig gis sbas pa'i don dpal dus kyi 'khor lor gsal bar bstan cing /_mchog gi dang po' sangs rgyas la sogs pa rtsa ba'i rgyud rgyas pa thams cad du dgongs pa gcig gis dngos su bstan pa'i zab don mchog gyur phyag rgya chen po' rnal 'byor sbyor ba yan lag drug pa zhes bya ba 'di ni rdzogs rim thams cad kyi mthar thug gi </div> | |||
<div class="folio"><span class="shoglhe">440</span> | |||
skyel so bla na med pa ste/_lam 'di la dkri ba'i tshul ni dri med 'od las/_sngags kyi theg pa 'di la yid ches pa rnam pa gsum bcom ldan 'das kyis gsungs te/_dang po re zhig rgyud la yid ches pa dang /_de nas bla ma la yid ches pa dang /_de nas bdag nyid la yid ches pa ste 'di gsum gyis yang dag par rdzogs pa'i sangs rgyas kyi lam yongs su rdzogs par 'gyur ro/_/zhes gsungs pa ltar yid ches gsum dang ldan pas mchog gi dngos grub la nye bar sbyor ba'i lam rnam par dag par 'gyur la/_de'ang bsgrub bya ni de bzhin gshegs pa'i gsang gsum ye shes rdo rje rnams yin la/_sgrub byed sbyor ba yan lag drug ni/_dus 'khor rtsa rgyud las/_so sor sdud dang bsam gtan dang /_/srog rtsol de bzhin 'dzin pa dang /_/rjes su dran dang ting nge 'dzin/_sbyor ba yan lag drug tu 'dod/_/ces dang /_gsang 'dus rgyud phyi ma dang mkha' 'gro rgya mtsho las kyang de mtshungs gsungs pa ltar yin la/_ji ltar sgrub pa'i tshul bsnyen sgrub yan lag bzhi ldan gyis sgrub pa ste/_de'ang rdzogs rim nyid kyi sngon 'gro dngos gzhi sbrags pa la bsnyen sgrub yan lag bzhi tshar gcig rdzogs pa'i dbang du byas na/_sngon 'gro ltos med bzhi yis lha sku'i gzhi 'ding bar byed pas bsnyen pa'i yan lag_/dngos gzhi sor bsam srog 'dzin rnams de nyid nye bar sgrub pa'i yan lag_/phyag rgya gsum gyis 'dod chags rjes su dran pa ni chags chen mi 'gyur ba'i bde ba sgrub pa'i yan lag_/ting nge 'dzin ni ye shes kyi sku dngos su sgrub par byed pas sgrub pa chen po' yan lag rnams su 'gyur ba yin la/_sgrub tshul dngos la ltos na/_sor bsam gnyis sku rdo rje'i ngo bo rnal 'byor te dbu ma sbyang zhing rdo rje'i sku rnam pa thams cad pa bsgrub/_srog 'dzin gsung rdo rje'i rnal 'byor te srog rtsol gyis re rkyang gi rlung dbu mar 'dzud cing /_'dzin pas de brtan par byas pas gsung rdo rje rnam pa thams cad pa bsgrub/_rjes </div> | |||
<div class="folio"><span class="shoglhe">441</span> | |||
dran thugs rdo rje'i rnal 'byor te phyag rgya gsum la brten nas byang sems bzhus pa de zag bral gyis bzung bas thugs rdo rje rnam pa thams cad pa bsgrub/_ting nge 'dzin ye shes rdo rje ste bde ba de nyid gzugs kyi sku dang dbyer med kha sbyor du byas pas bde stong zung 'jug ye shes rdo rje rnam pa thams cad pa bsgrub pa'o/_/gzhan yang sor bsam gnyis gzung sgrub kyi yan lag_/srog 'dzin gnyis srog sgrub kyi yan lag_/rjes dran bde ba sgrub pa'i yan lag_/ting nge 'dzin de nyid grub pa'i yan lag_/ces kyang bya'o/_/de dag rnams kyang dus zhabs snyan brgyud las/_kun la drug drug shes bya ste/_/zhes sogs gsungs pa'i dgongs don tu mdzad nas brgyud pa gong ma rnams kyis/_so so' mtshan don/_sgom pa'i dus mtshams/_sgom tshul gyi yan lag_/bsgoms pa'i rtags tshad/_dag bya dag byed kyi dbye ba/_bsgoms pas thob pa'i 'bras bu ste sa bcad drug res 'chad par mdzad/_de dag kyang dge ba gsum gyis bsdus pa ste/_sor bsam gnyis thog mar dge ba/_srog 'dzin gnyis bar du dge ba/_dran ting gnyis tha mar dge ba'i lam du rdo rje snying pos gsungs/_spyir ston pa'i bstan pa mtha' dag thog mtha' bar du dge ba yin kyang /_nges don mthar thug 'di'i dbang du byas na de dag rnam par rtog pa'i sgom pa dang /_las rgya'i bde ba don dam du 'dzin pa dang dpyad mthar mi rtog pa'i stong nyid sgom pa rnams kyang kun rdzob 'khor ba'i rgyu'i mtshan nyid can yin pas shin tu dge ba ma yin cing /_don dam pa'i dkyil 'khor dang bde chen dang stong nyid kyang ma yin la/_lam 'dir ni thog mar stong gzugs don dam pa'i dkyil 'khor du sgrub par byed pas thog mar dge ba dang /_bar du rnam rtog gi rgyu las rlung 'gog par byed pas bar du dge ba dang /_mthar don dam pa'i thig le mi 'gyur ba sgrub par byed pa gsum dang /_thog mtha' bar gsum du dpyad pa spangs pa'i rnam par mi </div> | |||
<div class="folio"><span class="shoglhe">442</span> | |||
rtog pa yang dag pa'i ye shes kyi snang ba can yin pa'i phyir dge ba ste/_dge ba'i don yang bde ba rgyu dang bcas pa la ngos 'dzin pa yin no/_/de la thog mar dge bas thun mong ma yin pa'i zhi lhag gi ting nge 'dzin sgrub/_bar dge snga mas rlung sems bsre zhing phyi mas 'khor lo rnams kyi sgo dbye/_mthar dges 'gyur ba med pa'i ye shes kyi sku 'grub par byed pa'o/_/de lta bu'i yan lag drug la rnal 'byor du byas pas/_thog mar rdo rje'i ye shes cha shas babs/_rim gyis rdo rje 'bebs pa'i byin rlabs rdzogs par thob pas mthong nyams rtags snang shar/_sems mi rtog pa la rang shugs su gnas/_lus nyams 'phar g.yo dang ngag nyams brjod pa sna tshogs 'byung ba sogs byung rgyal du bskyangs pas sgo gsum gyi mdud pa rim gyis grol/_mthar 'khor lo drug gi khu rdul rlung gsum dag nas rgyal ba rigs drug gi ye shes kyi sku 'grub par 'gyur ro/_/brgyad pa rdo rje gsum gyi bsnyen sgrub ni/_gsang ba 'dus pa las/_khyod kyi lus sems lta bu dang /_sems lus lta bu dang /_sems tshig tu brjod pa lta bur skyed cig_/ces gzhi'i dus su rdo rje gsum dbyer mi phyed pa'i 'brel bkod nas/_lam dus su rdo rje dbyer mi phyed pa'i rnal 'byor bsgoms pas/_'bras dus su rdo rje'i gsang ba gsum mngon du byed pa'i gdams pa khyad par du gyur pa ste/_rdo rje'i tshig rkang las/_rtsa sbyangs pas ni lus kyi dri ma dag_/rlung sbyangs pas ni ngag gi dri ma dag_/'dzag med thob pas yid kyi bag chags bcom/_/'khor lo' mdud pa dga' bzhi'i 'gros kyis bshigs/_/ma rig gnyid ni brgyal ba log pas dwangs/_/chags bral nyams pa zhe sdang zad pa'i sems/_/chags pa dag pas bde ba chen por grol/_/ces gsungs pa'i don/_lus rtsa dag par byed pa sku rdo rje bsnyen pa'i yan lag la lus gnad byed pa'i rnal 'byor rgyu sor sdud/_de'i byed las/_'bras bu bsam gtan/_sde gsum gyi </div> | |||
<div class="folio"><span class="shoglhe">443</span> | |||
sgo nas gtan la dbab pa dang /_ngag rlung dag par byed pa gsung rdo rje sgrub pa'i yan lag la rdo rje'i bzlas pa sngon tu 'gro bas rgyu srog rtsol dang /_de'i 'bras bu 'dzin pa/_de gnyis kyi byed las/_des bsgrubs pa'i 'bras bu dang bzhi'i sgo nas gtan la dbab pa dang /_yid thig le dag par byed pa thugs rdo rje sgrub pa chen po' yan lag la/_'jig rten pa'i lam rdzogs par bstan pa rjes dran/_dbang po rab gtum mo/_/'bring rang lus/_tha ma gzhan lus la brten pa gsum/_'jig rten las 'das pa'i lam rdzogs par bstan pa ting nge 'dzin dmigs bcas dang dmigs med kyi bde ba chen po gnyis su med pa rang rig pa'i bde ba la sems rtse gcig tu gnas pas/_/phyi rol tu 'pho ba'i dwangs ma'i thig le thams cad 'dzag med du bcings pa ste/_de ltar rdo rje gsum gyi rnal 'byor tshul bzhin nyams su blangs pas sgrib pa gsum tshan gsum dag pa'i 'bras bu sku gsum tshe gcig lus gcig la thob pa'o/_/de ltar sgrub brgyud kyi lam srol rnams bka' babs brgyad du bsdus pa'ang bod yul du shing rta'i lam srol gtso bor gyur pa dang /_lam gyi lus yongs su rdzogs pa'i dbang du byas pa yin gyi/_lugs srol phran tshegs ni shin tu mang bas byung khungs dang gdams ngag gi rnam bzhag sogs smos kyis mi longs so/_/bzhi pa chos kyi rnam grangs ji tsam bzhugs pa ni/_sgrub brgyud shing rta chen po brgyad kyi gzhung rtsa ba'i snying po dang /_smin grol bcud kyi yang zab/_zhar byung khrid thor bu ba'i skor/_de rnams kyi rgyab brten bcas phyogs gcig tu bsdus pa'i glegs bam phyogs kyi grangs ldan 'di la skor bcu ste/_snga 'gyur rnying ma/_bka' gdams/_lam 'bras/_dwags po bka' brgyud/_shangs pa bka' brgyud/_zhi byed gcod yul/_sbyor ba yan lag drug pa/_rdo rje gsum gyi bsnyen sgrub/_khrid thor bu ba'i skor/_kun gyi rgyab brten rje btsun grol mchog gi khrid brgya dang bcas </div> | |||
<div class="folio"><span class="shoglhe">444</span> | |||
pa'o/_/dang po bstan pa snga dar skabs su byon pa'i zab chos thun mong ma yin pa yo ga gsum du bzhugs pa'i dang po ma hA yo ga'i skor la/_sangs rgyas gsang ba'i lam chung /_slob dpon rin po ches mdzad pa'i man ngag lta ba'i phreng ba/_de'i 'grel pa nyi ma'i 'od zer/_ma mo las kyi thig le/_kun mkhyen dri med 'od zer gyis mdzod pa'i sgyu 'phrul snying po' don khrid rnams so/_/gnyis pa a nu yo ga'i skor la/_bde ba gsal mdzad kyi rnal 'byor bzhi rim/_'dus pa mdo las phyungs pa'i ngang sgom gyi khrid/_dongs sprugs kyi khrid yig zab lam snang byed lo chen /// shrIs mdzad pa rnams so/_/gsum pa a ti yo ga la gsum/_sems klong man ngag go_/dang po phyi sems sde'i skor la/_kun byed rgyal po' rgyud las le'u so bdun pa khol phyungs mtshan bcas/_sems sde'i slob dpon bco brgyad kyi rdo rje'i glu/_snying po' bstan bcos byang chub sems sgom pa rdo la gser zhun 'jam dpal bshes gnyen gyis mdzad pa/_sems sde ma bu bco brgyad kyi dgongs pa ngo sprad pa'i thabs rig pa'i rtsal dbang gi cho ga kaHthog pa rmog ston rdo rje dpal bzang pos mdzad pa/_kun byed rgyal po' don khrid klong chen rab 'byams bzang pos mdzad pa/_nyang lugs khrid yig sog zlog pa blo gros rgyal mtshan gyis mdzad pa/_brgyud 'debs de nyid kyi gsung la smin gter gyis kha skong can/_khams lugs kyi khrid kaHthog pa nam mkha' rdo rjes mdzad pa/_a ro lugs kyi khrid yig zhwa dmar mkha' spyod dbang pos mdzad pa rnams so/_/gnyis pa nang klong sde'i skor la/_klong chen rab 'byams chen po' rgyud kyi snying po le'u bzhi pa khol phyungs mchan can/_rdo rje zam pa'i gzhung man ngag zhal gdams dang bcas pa bai ro tsa nas bstan pa/_zam chung bsdus pa thun gcig ma/_bka' brgyud rin po che'i nyams kyi phreng ba/_byang chub sems kyi phan yon dpe drug gis mtshon nas mgur du bzhengs pa/_zhal gdams rin po che'i </div> | |||
<div class="folio"><span class="shoglhe">445</span> | |||
phreng ba/_sgom tshul bla ma'i byin rlabs kyi lag len rgyas par bkod pa/_sgom rten tshul shing gi yi ge/_sgom khrid kyi lag len 'ol ba jo sras kyi bcud rgya sgom pa'i snod du blugs pa/_spyan snga chos kyi grags pas mdzad pa'i khrid yig skal bzang mig 'byed rnams so/_/gsum pa gsang ba man ngag gi sde'i skor la/_'od gsal rdzogs pa chen po man ngag sde'i gnad kyi bcud phur sangs rgyas kyi 'das rjes dang po dga' ldan/_gnyis pa gsang rol/_gsum pa bya rgod rir babs pa/_de'i 'grel pa 'od gsal snang ba'i rgyan/_dga' rab rdo rje'i tshig gsum gnad rdeg_/'jam dpal bshes gnyen sgom nyams drug pa/_shrI siM ha'i gzer bu bdun pa/_ye shes mdo' bzhag thabs bzhi pa bcas rig 'dzin bzhi'i 'das rjes/_bla ma yang tig gi spros bcas dbang chog tshangs pa'i drwa ba/_spros bcas ming gi rim pa/_maN+Dal 'bul ba'i cho ga tshogs gnyis sprin tshogs/_spros med kyi dbang chog rin po che'i drwa ba/_gnad yig bum pa'i brda don/_byin rlabs sprin phung ye shes 'bebs pa/_shin tu spros med kyi dbang chog pad+ma'i drwa ba/_gling bzhi'i rgyan gyur gyi maN+Dal/_rab tu spros med kyi dbang chog 'od kyi drwa ba/_lnga tshan lnga'i maN+Dal/_tshogs mchod rim pa yid bzhin rgya mtsho/_snying thig ma bu chu bo gcig 'dres kyi khrid yig dri med zhal lung /_rdzogs chen gsang skor gyi dbang /_de'i khrid gzhung dbang chog bcas klong chen rab 'byams kyis mdzad pa/_pad lugs mkha' 'gro yang tig khrid yig rin chen gser phreng /_zhar byung khrid rgyun la bsam nas bzhag pa rdzogs pa chen po sems nyid ngal gso' gnas gsum dge ba gsum gyi don khrid/_klong chen bka' thor bu las byung ba'i rdzogs pa chen po sems nyid rang grol/_chos nyid rang grol/_mnyam nyid rang grol te rang grol skor gsum du grags pa </div> | |||
<div class="folio"><span class="shoglhe">446</span> | |||
rnams dang /_snying thig brgyud pa'i bla ma mchod pa'i cho ga kun bzang rnam par rol pa'i rgyan/_bka' srung i ka dzA Ti sde bdun gyi rjes gnang yi ge 'dod bum las khol du phyungs pa rnams so/_/gnyis pa jo bo rje dpal ldan a ti sha'i bka' srol las byon pa'i bka' gdams rin po che la gsum/_gzhung /_gdams pa/_man ngag go_/dang po gzhung la/_rtsa ba byang chub lam gyi sgron ma jo bo rjes mdzad pa/_de'i 'grel pa byang chub lam gyi snang ba rab tu gsal ba/_sgam po lugs kyi lam rim rtogs ldan mkha' spyod dbang pos mdzad pa/_skyes bu gsum gyi lam rim gyi khrid yig bdud rtsi'i nying khu rje btsun tA ra na thas mdzad pa/_lam rim bsdus don gyi tshigs bcad rje rin po che blo bzang grags pa'i dpal gyis mdzad pa/_byang chub lam rim la thog mar blo sbyong ba chos kyi sgo 'byed rgya ma ba blo gros rgyal mtshan gyis mdzad pa/_lam rim khrid gser zhun ma rgyal ba bsod nams rgya mtshos mdzad pa/_lam rim dmar khrid zung 'jug bde lam paN chen blo bzang chos kyi rgyal mtshan gyis mdzad pa/_lam rim nyams su len pa'i tshul rje bla ma rin po ches mdzad pa/_de'i cha lag theg pa chen po dbu ma lugs kyi sems bskyed kyi cho ga byang chub gzhung lam/_theg pa chen po shin tu rgyas pa'i lugs kyi sems bskyed cho ga byang chub lam bzang rje bla ma 'jam dbyangs mkhyen brtses mdzad pa/_gnyis pa gdams ngag gi skor la/_bya 'chad dka' ba ye shes rdo rjes mdzad pa'i blo sbyong don bdun ma'i rtsa ba mchan bu dang bcas pa/_/sems dpa' chen po gzhon nu rgyal mchog gi mtshan gzhan dkon mchog 'bangs su grags pa dang mus chen dkon mchog rgyal mtshan dpon slob kyis theg pa chen po' blo sbyong gi rgya gzhung bod gzhung shin tu gces pa rnams phyogs gcig tu bsgrigs pa blo sbyong brgya rtsar grags pa dkar chag rang gzhung du gsal ba ltar tshang ba/_blo sbyong </div> | |||
<div class="folio"><span class="shoglhe">447</span> | |||
khrid yig rgyal sras thogs med bzang pos mdzad pa/_blo sbyong don bdun ma'i nyams len snying por dril ba phan bde'i sa bon 'jam dbyangs bla mas mdzad pa/_blo sbyong don bdun ma'i khrid yig nyams su len bder bkod pa blo dman 'jug bde/_de'i brgyud 'debs/_smon lam gtan bde'i sa bon bcas/_gsum pa man ngag gi skor la/_gsang chos glegs bam rin po che'i rtsa ba byang sems nor bu'i phreng ba/_thig le bcu drug gi dbang chog_/bsgom bzlas nyams len snying por dril ba dkon mchog bstan pa'i sgron mes mdzad pa/_khrid yig grub gnyis mchog sbyin rje bla ma rin po ches mdzad pa/_zhar byung bka' gdams lha bzhi'i rjes gnang gi yi ge jo nang rin 'byung las khol phyungs bklag chog tu bkod pa/_lha bzhi'i khrid yig mdo sngags lam kyi bcud 'dus/_bka' gdams gsar ma'i mtshan gzhi lam gyi gtso bo rnam gsum gyi rtsa ba rje rin po che blo bzang grags pas mdzad pa/_de'i rnam bshad go sla nyung 'dus skal bzang thar pa'i 'jug ngogs/_de dag gi rjes 'brel du dge ldan phyag chen rgyal ba'i gzhung lam paN chen blo bzang chos kyi rgyal mtshan gyis mdzad pa gzhung gsal byed bcas/_dbu ma'i lta khrid bdud rtsi'i snying po mang thos klu sgrub kyis mdzad pa/_gzhan stong dbu ma'i lta khrid rdo rje zla ba dri ma med pa'i 'od/_byang chub lam gyi rim pa'i bla ma mchod pa'i cho ga thar pa'i lam sgron/_bka' srung mgon po gri gug ma'i rjes gnang gi yi ge gsar bkod rnams so/_/gsum pa gsang sngags bstan pa'i mnga' bdag dpal ldan sa skya pa'i gdams ngag gi gtso bo lam 'bras lam skor dang bcas pa la gsum/_dang po lam 'bras bu dang bcas pa'i gzhung rtsa ba rdo rje'i tshig rkang /_de'i bsdus don mchan dang bcas pa/_'khora'adas dbyer med kyi gzhung rtsa ba rje btsun grags pa rgyal mtshan gyis mdzad pa/_gzhung ji lta ba </div> | |||
<div class="folio"><span class="shoglhe">448</span> | |||
bzhin dkri ba'i khrid yig jo lcags ma/_/rnam 'grel don bsdus tshigs bcad ma mchan bcas/_yang tshigs bcad ma/_de'i bsdus don mchan ma ngor chen kun dga' bzang pos mdzad pa/_gzhung rdo rje'i tshig rkang gi 'grel pa gnyags ma mchan can bcas/_gnyis pa smin byed dbang la/_kye rdor man ngag lugs kyi rgyu dbang la ngor chen dkon mchog lhun grub kyis mdzad pa'i sgrub thabs/_dkyil chog_/gtor chog_/dbang bskur gyi phyag len bklags cho gam ngor pa dpon slob 'jam dbyangs blo gter dbang pos mdzad pa bcas/_gsum pa grol byed khrid la/_lam 'bras brgyud pa'i gsol 'debs/_ring brgyud lam ji lta ba bzhin tu dkri ba'i khrid yig sbas don gsal ba dpal ldan bla ma dam pa bsod nams rgyal mtshan gyis mdzad pa/_nye brgyud lam sbas bshad dang /_shin tu nye brgyud brda don gsal ba'i khrid yig bdag chen rdo rje 'chang blo gros rgyal mtshan gyis mdzad pa/_phyi ma 'di kye rdor lugs kyi sbyor drug tu'ang grags/_lam 'bras phag gru lugs kyi khrid stag lung thang pa rin po ches zin bris mdzad pa/_bshad rgyud rdo rje gur gyi dgongs pa dag pa gsum gyi khrid chos rgyal 'phags pas mdzad pa/_'grel pa lugs rtsa ba med pa'i lam 'bras su grags pa/_lam skor phyi ma brgyad kyi brgyud 'debs ngor chen gsung kha skong bcas/_Dom+b+hi he ru kas mdzad pa'i lhan cig skyes grub mchan dang bcas pa/_slob dpon pad+ma badz+ra gyis mdzad pa'i dpal kye rdo rje'i mar me'i rtse mo lta bu'i gdams ngag rgya gzhung /_bskyed rim zab mo' tshul dgu dang rdzogs rim mar me'i rtse mo lta bu'i gdams ngag rje btsun grags pas mdzad pa/_/nag po spyod pa'i rdo rjes mdzad pa'i gtum mo lam rdzogs kyi gdams ngag rje btsun grags pas mdzad pa/_slob dpon u tsi ta 'chi ba med pas mdzad pa rtsa rlung thig le yon po srang ba'i man ngag gi lo rgyus gdams ngag dang bcas pa rje btsun grags pas mdzad pa/_dpal mgon 'phags pa klu sgrub </div> | |||
<div class="folio"><span class="shoglhe">449</span> | |||
kyis mdzad pa'i mchod rten drung thob bam sems thag bcad pa'i man ngag gi gsal byed grags pas mdzad pa/_slob dpon ngag dbang grags pas mdzad pa'i phyag rgya chen po yi ge med pa'i man ngag grags rgyal gyis mdzad pa/_slob dpon tog tse pas mdzad pa'i bsam gyis mi khyab pa'i man ngag gi rim pa'i rgya gzhung /_de'i lo rgyus/_de'i bsdus don mchan can dang /_gdams ngag gi gsal byed rje btsun grags pas mdzad pa/_log gzhon rnam pa lnga'i gdams ngag bcas/_slob dpon in+d+ra b+hU rtis mdzad pa phyag rgya'i lam gyis gdams ngag rtsa ba gsal byed dang bcas pa rje btsun grags pas mdzad pa/_rtsa ba'i gzhung de rnams kyi gsal byed khrid yig le tshan brgyad/_sgo drug chos 'brel du grags pa /// pa'i mdo rgyud bsre ba'i nyams len/_nA ro pa'i sdug bsngal gsum sel/_ngag gi dbang phyug grags pa'i gnyug ma dran gsal/_shes rab 'byungaganas spras pa'i phyi rol gdon gyi bar chad srung ba/_dz+nyA na shrI'i 'byung ba lus 'khrugs kyi bar chad sel ba/_rin chen rdo rje'i ting nge 'dzin sems kyi bar chad srung ba'i man ngag bcas/_de rnams kyi zhar byung du bzhag pa/_zhen pa bzhi bral gyi brgyud 'debs ngor chen gyis mdzad pa kha skong bcas/_lo rgyus rtsa tshig_/zhen pa bzhi bral gyi gdams ngag grags pas mdzad pa'i tshigs bcad ma/_sa paN gyis mdzad pa'i tshig lhug_/nub pa rig 'dzin grags kyi zin bris/_khrid yig kun dga' legs rin gyis mdzad pa/_de'i 'chad thabs nor bu ke ta ka'i do shal ngag dbang legs grub kyis mdzad pa bcas/_lam 'bras bla mchod chos rje kun dga' chos 'phel gyis mdzad pa/_bstan srung mgon po gur lha brgyad kyi rjes gnang gi yi ge rin 'byung las khol du phyungs pa rnams so/_/bzhi pa sgrub brgyud bstan pa'i spyi mes dgyes mdzad sprul pa'i lo tsA ba chen po mnga' bdag mar pa'i bka' brgyud kyi gdams ngag la gnyis/_gzhung rtsa 'grel gyi skor/_gdams ngag khrid kyi rim pa'o/_/dang po la gnyis/</div> | |||
<div class="folio"><span class="shoglhe">450</span> | |||
thun mong phyag chen gyi skor/_thun min chos drug gi skor ro/_/dang po ni/_dpal rnyogs pa med pa'i rgyud/_bram ze chen pos mdzad pa'i dmangs do ha/_de'i bsdus don spar phu bas mdzad pa/_sha ba ri pa'i snying po don gyi man ngag_/tai lo pa'i phyag chen gang+gA ma/_de'i sa bcad dang 'grel pa kun mkhyen rang byung rdo rjes mdzad pa/_nA ro pa'i phyag chen tshig bsdus/_de'i 'grel chung rtogs par sla ba rje bla ma 'jam dbyangs mkhyen/_'di la lung med/_brtse'i dbang pos mdzad pa/_mai tri pa'i de kho na nyid bcu pa/_mar pa'i yid la mi byed pa'i mgur rtsa/_rje btsun mi la'i ye shes gsal byed/_sgam po pa'i lam gcig chod bcas/_phyag chen rgya gzhung grub pa sde bdun gtsor gyur pu sti gnyis tsam lung rgyun bcas bzhugs par snang yang 'dir brgyud pa 'di dang 'brel mtshungs mtshon byed tsam bkod pa'o/_/gnyis pa la/_bka' yang dag pa'i tshad ma ye shes mkha' 'gro'i gsung /_snyan brgyud rdo rje'i tshig rkang rgyal ba rdo rje 'chang gi bka'/_'di la brtag byar smra ba ni phyogs zhen tsam du zad/_de'i 'grel chung rdo rje'i tshig 'byed/_chos drug gi ka dpe che chung gnyis/_tai lo pa'i chos drug man ngag_/nA ro pa'i chos drug rdo rje'i mgur/_rje btsun mi la'i snyan brgyud gsal ba skor gsum bcas/_gnyis pa gdams khrid kyi rim pa la gnyis/_smin byed dbang /_grol byed khrid gzhung dngos so/_/dang po ni/_bka' srol 'dir rtsa ba'i smin byed bde mchog yab yum gang rung la brten cing de'ang nA ro lugs gtso bor mdzad pa mthun kyang lugs srol de la snyan brgyud thun mong ma yin pa dang /_thun mong bka' brgyud so so' bka' srol las byon pa'i rnam grangs mang du bzhugs pa las/_'dir spyi tsam du bka' brgyud rtsa ba dwags po lugs kyi bde mchog lha lnga'i dbang gi sgrub dkyil bkra shis rnam rgyal gyis mdzad pa tsam bzhugs/_gnyis pa la gnyis/_rtsa ba snyan brgyud kyi chos skor las byung ba dang /_bka' </div> | |||
<div class="folio"><span class="shoglhe">451</span> | |||
brgyud so so las byon pa'i yig cha rnams so/_/dang po ni/_rgyas pa ras chung snyan brgyud las byung ba til+li pa'i gzhung chung /_thun mong yid bzhin nor bu/_steng sgo rnam grol chos drug_/thabs lam 'khrul 'khor/_'og sgo bde chen/_'od rig bde chen/_phyag chen yi ge bzhi pa/_de'i 'bru 'grel/_snyan brgyud brgyud 'debs dang lam rim yid bzhin nor bu'i snying po rje bla mas mdzad pa/_'bring po ngam rdzong snyan brgyud kyi rtsa ba tshe ring skor gsum gyi gzhung /_phyag chen ye shes gsal byed gsang pa ngo sprod pa'i gdams ngag zur mang snyan brgyud las byung ba/_bsdus pa dwags po snyan brgyud kyi man ngag gi rtsa ba brjed byang ma/_rje ras chung ba'i gdams pa lus med mkha' 'gro'i chos skor dgu'i rtsa ba zur mang snyan brgyud las byung ba/_khrid ras chung snyan brgyud las byung ba/_rje mar pas mtshur ston la gnang ba'i snyan gyi shog dril bzhi'i man ngag rnams/_gnyis pa dwags po bka' brgyud kyi bka' srol so so las byung ba'i khrid kyi skor la/_rtsa ba dwags po gdan sa'i lugs kyi zab lam chos drug gi khrid yig chen mo gsang chen gyi de nyid gsal ba/_phyag rgya chen po' khrid yig chen po gnyug ma'i de nyid gsal ba bcas dwags po bkras rnam gsung /_dwags po rin po che'i chos bzhi mdor bsdus/_bkras rnam pa'i sgrub pa'i zhal brkos/_sems khrid yid bzhin nor bu dang 'pho ba don gyi grong 'jug gnyis zur mang snyan brgyud las byung ba/_'gro mgon tshal pa bka' brgyud las/_skye med zhang rin po ches mdzad pa'i phyag rgya chen po' lam mchog mthar thug_/phyag_/lung med/_rgya chen po sgom ma mo chen mo' sngon 'gro dngos gzhi/_bka' rgya ma'i don bsdus zin bris zhwa dmar lnga pa'i gsung /_sgrub brgyud karma kaM tshang gi khrid skor las/_phyag chen lhan cig skyes sbyor gyi khrid yig_/chos drug go bya'i chings dang /_chos drug gser zhun ma bcas rgyal dbang thams </div> | |||
<div class="folio"><span class="shoglhe">452</span> | |||
cad mkhyen pa rang byung zhabs kyis mdzad pa/_phyag chen lhan cig skyes sbyor gyi khrid kyi spyi sdom rtsa tshig_/phyag chen khrid yig chos sku mdzub tshugs rje dgu pa dbang phyug rdo rjes mdzad pa/_phyag chen sngon 'gro'i ngag 'don gsung rgyun las byung ba/_rdo rje rnal 'byor ma'i bskyed rim lha khrid snying po bsdus pa dpa' bo gtsug lag phreng bas mdzad pa/_phyi sgrub zin bris gtsug lag rgya mtshos mdzad pa/_rlung sems gnyis med rtsa ba rang byung zhabs kyi gsungs/_de'i khrid yig lo chen tshe dbang kun khyab kyis mdzad pa/_chos drug khrid yig bdud rtsi'i nying khu zhwa dmar drug pa chos kyi dbang phyug gis mdzad pa/_sku gsum ngo sprod rje rang byung rdo rjes mdzad pa/_yang sku gsum ngo sprod kyi gdams pa rje bcu bzhi pa theg mchog rdo rjes mdzad pa/_nA ro pa'i gegs sel gzer lnga/_thun bzhi bla ma'i rnal 'byor rje brgyad la mi bskyod rdo rjes mdzad pa/_de'i dmigs rim dang rdo rje 'chang chung ma'i zin bris karma chags med gsung /_zur mang bka' brgyud las/_drung rma se blo gros rin chen gyis mdzad pa'i phyag chen khrid yig_/drung kun dga' rnam rgyal gyis mdzad pa'i ri chos /// phreng ba/_gnas mdo bka' brgyud las/_mkhas grub karma chags med kyis tshong dpon bu lu la gnang ba'i thugs rje chen po' dmar khrid phyag rdzogs zung 'jug gi nyams len snying po bsdus pa/_phag gru bka' brgyud rtsa ba'i chos skor las/_'gro mgon phag grus mdzad pa'i phyag rgya chen po' gdams pa/_zung bzhi ya brgyad kyi skor las/_dpal 'bri gung pa'i dam chos dgongs pa gcig pa'i rtsa ba lhan thabs dang bcas pa'i gzhung chings khog dbub dang bcas pa/_dam chos dgongs pa gcig pa'i khog dbub snying por dril ba/_lnga ldan gtor dbang yid bzhin nor bu/_rje /// kA ras mdzad pa'i lnga ldan tshigs bcad ma/_lnga ldan khrid yig zhwa dmar lnga pas mdzad pa/_bla med lhan skyes rnam bzhi'i rdzogs rim/_chos drug dril ba'i gdams pa bcas dpal chos kyi grags pa'i gsung /</div> | |||
<div class="folio"><span class="shoglhe">453</span> | |||
stag lung thang pa chen pos mdzad pa'i phyag chen dang chos drug gi khrid yig yid bzhin nor bu/_khro phu bka' brgyud las byung ba'i phyag rgya chen po lnga ldan gyi khrid yig_/yo ga bzhi pa'i khrid yig_/gling ras bka' brgyud dpal ldan 'brug pa'i zab chos phyag chen lhan cig skyes sbyor sngon 'gro dang dngos gzhi'i khrid/_chos drug bsdus pa'i zin/_spyod pa chos kyi glu zhes ro snyoms rtsa ba rgya gzhung gter ma/_ro snyoms skor drug gi khrid mkha' spyod pas mdzad pa/_ro snyoms dgongs dril/_rten 'brel sgom rim/_bla sgrub rgya gzhung /_lam zab thun mong thun min/_khrid chen brgyad kyi mdzes rgyan/_khrid chung brgyad/_dge sbyor bdun pa'i nyams len sgang bsgril bcas kun mkhyen pad+ma dkar po' gsung gtso bor gyur pa'o/_/lo ras thub pa lnga ldan khrid/_rgyal ba yang dgon pa'i ri chos snying po ma drug gi gdams pa/_rje 'ba' ra ba rgyal mtshan dpal bzang gi zab chos phyag chen ting nge 'dzin gyi dbang /_lhan cig skyes sbyor gyi sngon 'gro/_rtsa yig_/gzhung chung /_gnad yig_/ngo sprod/_chos drug rdo rje'i gzhung /_rje blo gros chos 'phel gyi zab gter bla sgrub phyag chen chos drug bcas mdor bsdus snying por dril ba/_bka' brgyud spyi'i bla ma mchod pa'i cho ga /bka' srung mgon po phyag bzhi pa lo lugs dang /_lha mo dud sol ma'i rjes gnang /_de dag gi yig cha bcas so/_/lnga pa sa bcu'i dbang phyug ye shes DA ki rnam gnyis kyi zhal lung gtso bor gyur pa'i dpal ldan shangs pa bka' brgyud kyi gdams skor la gsum/_rtsa ba rdo rje'i tshig rkang 'grel pa dang bcas pa'i skor/_smin byed dbang dang byin rlabs/_grol byed khrid kyi skor ro/_/dang po ni/_rtsa ba chos drug_/sdong po phyag chen/_yal ga lam khyer/_'bras bu 'chi med dang bcas pa'i rdo rje'i tshig rkang 'grel ba dang bcas pa'i skor/_me tog mkha' spyod rtsa ba/_gnyis pa ni/_byin rlabs sgo 'byed kyi bka' gnyis/_byin rlabs khog dbub kyi </div> | |||
<div class="folio"><span class="shoglhe">454</span> | |||
bka' gnyis/_byin rlabs gzhung shing gi bka' drug_/gzhung bka' phyi ma rnams kyi byin rlabs kyi yi ge zhwa lu mchog sprul gyis mdzad pa/_bde mchog lha lnga'i mngon rtogs/_dkyil chog_/tshogs kyi cho ga /sgrub thabs kyi rnam bshad rnams rje btsun rin po che tA ra nA thas mdzad pa/_rgyud sde lnga gtso bsdus kyi sgrub thabs rje btsun rin po ches mdzad pa/_dkyil chog nyung bsdus/_bsnyen yig zab don snying po/_gsum pa ni/_grub pa'i dbang phyug thang stong rgyal pos mdzad pa'i chos drug khrid kyi gnad yig snying po kun 'dus/_phyag chen gwa'u ma/_lam khyer gsum/_lus sems 'chi med/_bla mgon dbyer med rnams kyi khrid/_ring brgyud dang nye brgyud gnyis kyi gsol 'debs gnas sbyar ma/_chos drug khrid yig zab don thang mar brdal ba/_gzhung khrid ma mo' lhan thabs kha skong /_'khrul 'khor rtsa tshig rnams rje btsun sgrol mgon zhabs kyis mdzad pa/_chos drug stan thog gcig ma'i khrid yig ye shes DA ki'i zhal lung /_phyag chen gwa'u ma'i khrid yig rje btsun rin po ches mdzad pa/_mkha' spyod dkar dmar gyi nyams len dbu ma'i mdud 'grol/_mkha' spyod dkar mo' bstod pa dI paM ka ras mdzad pa/_mkha' spyod dkar dmar 'pho khrid yig rnying /_su kha sid+d+hi'i chos skor rgya gzhung /_su kha chos drug gi brgyud 'debs bde chen char 'bebs/_chos drug gi khrid yig zung 'jug myur lam/_lha bzhi dril sgrub kyi khrid yig ye shes 'od 'phro/_nyams len ye shes rang gsal/_gser chos lnga'i sngon rjes ngag 'don rdo rje'i tshig rkang byin rlabs 'od 'bar/_rtsa tshig 'khrul med rdo rje'i rgya mdud/_shangs pa bka' brgyud kyi bla ma mchod pa'i cho ga yid bzhin nor bu/_brgyud pa'i gsol 'debs rdo rje 'bebs pa/_shangs lugs mkha' 'gro sde lnga'i rjes gnang /_myur mdzad ye shes mgon po' byin rlabs bka' chen bcu gsum gyi yig cha gsar spel/_mgon po snying zhugs kyi byin rlabs </div> | |||
<div class="folio"><span class="shoglhe">455</span> | |||
dang khrid kyi yi ge/_k+She tra pA la'i rjes gnang phyag drug pa'i gtor chog dang kha skong bcas/_drug pa grub pa'i dbang phyug dam pa sangs rgyas la bka' babs pa'i dam chos sdug bsngal zhi byed kyi skor la gnyis/_dngos dang /_yan lag go_/dang po la gsum/_rtsa ba/_dbang /_gdams khrid do/_/dang po ni/_gsang ba bsam gyis mi khyab pa'i rgyud sde'i dum bu mchan 'grel dang bcas pa/_lam dri ma med pa dngul sgong dag pa'i skor/_gser sgong dag pa'i skor/_shel sgong dag pa'i skor/_zhal gdams ding ri brgyad cu/_rje btsun mi la ras par gnang ba'i rdo rje'i mgur sa bcad dang bcas pa/_gnyis pa la/_bka' babs dang po kha che lugs kyi sgron ma rnam gsum dbang /_lha gsum gyi rjes gnang /_bka' babs bar pa rma lugs phyag chen dbang /_so lugs bla ma'i byin rlabs/_ka ma lugs sher phyin ma'i rjes gnang /_bka' babs phyi ma dam pa kun dga'i lugs kyi lam lnga'i glegs bam gyi dbang rgyas pa/_rten 'brel bdag gtod dam pa'i byin rlabs/_thugs dam bde gshegs bcu gnyis kyi dbang /_mgon po a g+ho ra'i rjes gnang /_zhing skyes kun tu ri ka dang nor bu bzang po' rjes gnang bcas kyi yi ge lo chen /// shrIs mdzad pa/_gsum pa la/_gsol 'debs gser phreng ma/_zhi byed snga phyi bar gsum gyi khrid yig phyogs bsdebs bdud rtsi'i nyid khu lo chen gsung /_zhi byed lam lnga'i khrid yig snye mdo bsod nams dpal gyis mdzad pa/_dam pa'i smon lam sum cu/_kun dga'i smon lam bcu gsum/_zhi byed bla ma mchod pa'i cho ga bcas/_gnyis pa yan lag dam chos bdud kyi gcod yul gyi skor la gsum/_gzhung rtsa ba/_sgo 'byed dbang /_gdams ngag khrid kyi rim pa'o/_/dang po la/_bram ze /// de ba'i gzhung tshigs bcad chen mo/_/de'i gzhung 'grel zag med sbrang rtsi drung sa ru pas mdzad pa/_ma gcig gi bka' tshoms chen mo/_/de'i sa bcad dang 'grel ba rang byung zhabs kyis mdzad pa/_yang tshoms zhus </div> | |||
<div class="folio"><span class="shoglhe">456</span> | |||
lan ma/_nying tshoms chos kyi rtsa ba/_thun mong gi le lag brgyad/_thun mong min pa'i le lag brgyad/_khyad par gyi le lag brgyad/_shes rab skra rtse'i sa gzhung spel ba/_zab don thugs kyi snying po' gzhung /_gnyis pa ni/_zur mang lugs kyi gtor dbang rgyal thang lugs kyi dbang rje btsun rin po che'i gsung zin bcas/_gsum pa la/_rang byung zhabs kyis mdzad pa'i gcod yul gyi khrid yig_/zin bris shel dkar me long dang ri 'grims zin rtogs ldan rnam dag gis mdzad pa/_bka' babs phyi ma rgyal thang lugs kyi khrid yig gnad don snying po rje btsun rin po ches mdzad pa/_dkon mchog yan lag gis mdzad pa'i gcod khrid 'dod rgu'i char 'bebs/_chags med rin po che'i gsung lus sbyin dang bstabs pa'i 'don 'grigs/_zung gcod kyi tshogs las rgyal dbang bcu bzhi pas bsgrigs pa yan lag rnams bcas/_lus mchod sbyin/_de'i zin bris bcas/_bdun pa dpal mchog gi dang po' sangs rgyas dus kyi 'khor lo sogs rtsa rgyud rgyas pa rnams kyi dgongs pa dang dbyangs gcig gis bstan pa'i zab lam mthar thug rdo rje rnal 'byor gyi skor la gsum/_gzhung rtsa ba/_smin byed dbang /_grol byed gdams khrid do/_/dang po ni/_dus 'khor rgyud kyi snying po/_sbyor drug man ngag dus zhabs snyan brgyud/_sha ba ri'i gzhung chung 'grel pa dang bcas pa/_gnyis pa la/_dus 'khor lha dgu'i sgrub thabs/_de'i mchod pa'i cho ga /rdo rje'i ye shes 'bebs pa'i sngon 'gro mchog dbang rnam gsum thun mong ma yin par bskur tshul bcas rje btsun thams cad mkhyen pa twa ra nA thas mdzad pa/_gsum pa la/_sbyor ba yan lag drug pa'i khrid yig mthong ba don lan/_rtags kyi yi ge/_tshad kyi yi ge/_gegs sel bcas rje btsun rin po ches mdzad pa/_stan thog gcig ma'i khrid yig_/lam zab bdud rtsi'i thig le dang /_gsol 'debs brgyud 'dzin mchog rgyas rig 'dzin tshe dbang </div> | |||
<div class="folio"><span class="shoglhe">457</span> | |||
nor bus mdzad pa/_sngon 'gro'i ngag 'don rje pad+ma nyin byed dbang pos mdzad pa/_brgyud 'debs rdo rje 'bebs pa/_sbyor drug 'bring por grags pa grub chen dpe med 'tsho' lugs kyi rnal 'byor snying po nges pa/_de'i khrid rdo rje'i tshig 'byed pad dkar zhabs kyis mdzad pa/_bsdus pa lce rtse rkan sbyar gyi gdams ngag rtsa ba/_de'i khrid rdo rje 'dzin pa'i nye lam pad dkar gsung /_'khrul 'khor 'grel/_lhan skyes rjes gnang /_de'i sgom bzlas/_rigs/_lung med/_ldan bla ma'i rnal 'byor/_rdo rje shugs kyi gtor dbang /_de'i yi ge bcas/_brgyad/_lung med/_pa mkhas grub o rgyan pa la d+hA ma tha la'i grong khyer du rdo rje rnal 'byor mas dngos su stsal ba'i rdo rje gsum gyi bsnyen sgrub la/_gzhung rtsa ba rigs bzhi mkha' 'gros gnang ba'i thabs lam gyi gzhung /_smon lam gyi rdo rje'i glu/_bsnyen sgrub kyi 'brel bshad yid bzhin nor bu/_sngon 'gro'i cho ga /bsnyen sgrub kyi khrid yig bcas zla ba seng ges mdzad pa/_bsnyen sgrub gdan rdzogs su sgom pa'i snying tig 'brug pa pad+ma dkar pos mdzad pa bcas/_dgu pa brgyud srol sna tshogs las byon pa'i gdams ngag khrid thor bu'i skor la/_grub chen brgyad cu rtsa bzhi'i rnam grangs dang byin rlabs la bod 'dir lugs srol 'dra min gsum tsam byung yang rtog bzos bslad pas chos spyan mnga' pa'i mkhas pa rnams thugs mi brton cing /_de la paN+Di ta dpa' bo 'od gsal gyi lugs kyi rgya gzhung me nyag lo tsA ba smon grub shes rab kyis bsgyur ba 'di nyid khungs btsun pa dang /_lugs de'i byin rlabs rje btsun kun dga' grol mchog gi phyag bzhes kyi rgyun 'di bla ma rgya gar ba'i bka' srol rjes gnang spyi 'gros kyis ma bslad pa'i yid ches su snang la de nyid grub thob re re bzhin byin rlabs bya ba yin mod kyi/_'dir bskur sgrub chab gcig tu bya ba'i tshul bkod pa 'di'ang bya sla'i ched du rang bzo kho na ma yin pa/_rje bla ma 'jam dbyangs mkhyen </div> | |||
<div class="folio"><span class="shoglhe">458</span> | |||
brtse'i dbang po la grub chen l+wa wa pas rjes su gdams pa ltar bka'i gnang ba dmigs su stsal nas lag len yi ger bkod pa dang /_grub thob brgyad cu rtsa bzhi mchod pa'i cho ga bla ma'i rnal 'byor rgya gar lugs/_grub thob chos drug gi khrid yig gzhung rnying bcas bzhugs/_paN chen shrI pu tra la bka' babs pa'i zab chos g.yer po che grub chen mi tra dzo gi'i man ngag snyan brgyud mi tra khrid drug tu grags pa'i skor la/_dbang dang gdams skor gnyis las/_dang po ni/_thugs rje chen po rgyal ba rgya mtsho' dbang /_de'i rjes gnang /_drag po rta mgrin dmar po' rjes gnang /_'jam dbyangs/_phyag na rdo rje/_tshe dpag med/_sgrol ma/_dzam+b+ha la ste lha lnga so so' rjes gnang /_bka' srung brag lha mgon po' rjes gnang bcas kyi yi ge/_gnyis pa ni/_brgyud pa'i rnam thar mdor bsdus su bkod pa/_spyan ras gzigs kyi lam rim rdo rje'i tshig rkang paN+Di ta sha ri pu tras sgra rang 'gyur du bsgyur ba/_spyan ras gzigs kyi bsnyen sgrub dang dbang chog bdud rtsi'i chu rgyun phyogs gcig tu bsdebs pa/_spyan ras gzigs kyi byang chub lam gyi rim pa'i khrid yig bdud rtsi'i dga' ston/_de'i dmigs khrid man ngag gser gyi thur ma/_'jam dbyangs sku'i khrid shes rab 'phel ba ye shes rgyan gyi 'khor lo/_/phyag rdor thugs kyi khrid bdud dpung 'joms byed/_tshe dpag med yon tan gyi khrid 'chi med rdo rje'i sku sgrub byed/_sgrol ma phrin las kyi khrid 'jigs pa brgyad skyob 'khor ba 'phrad sgrol/_dzam+b+ha la'i khrid dngos grub char 'bebs/_lam rim brgyud 'debs byin rlabs chu gter bcas 'od dpag rdo rjes mdzad pa/_brag mgon gtor chog grags pa rin chen gyis mdzad pa bcas/_thugs rje chen po sems nyid ngal gso' rjes gnang gi yi ge/_spyan ras gzigs kyis grub chen mi tra dzo ki la gsungs pa'i sems nyid ngal gso' rtsa ba/_snying po don gyi ngo sprod/_gces pa'i snying po/_rtogs brjod sum cu pa/_de'i 'bru bshad </div> | |||
<div class="folio"><span class="shoglhe">459</span> | |||
gzhung 'grel snying po bsdus pa rje bla ma'i gsung /_sems nyid ngal gso' rtsa ba mdo dang /_rgyud kyi lung sbyor bu ston gsung /_khrid kyi zin bris 'jam dbyangs mkhyen brtses mdzad pa/_khrid kyi nyams glu blo gsal bstan skyong gsung /_khrid 'chad thabs rje bla ma'i gsung /_gsol 'debs gnas sbyar ma/_grub chen mi tra dzo ki'i lugs spyan ras gzigs kyi dmar khrid snying po don gsum gyi gzhung man ngag dang bcas pa/_rtsa ba rdo rje'i tshig rkang /_brgyud 'debs/_nyams len mdor bsdus grub pa mchog gi shing rta/_ngag 'don snying po/_dmar khrid tshems bu lugs kyi gsol 'debs rje bla mas mdzad pa/_khrid yig mkhyen rab chos rjes mdzad pa mtshan bcas/_de'i sa bcad rgyas pa/_bskyed rdzogs nyams len snying por dril ba dang /_nyams len shin tu bsdus pa rje bla mas mdzad pa/_dmar khrid skyer sgang lugs kyi brgyud 'debs/_ngag 'don snying por dril ba/_dpal mo lugs kyi brgyud 'debs dang /_ngag 'don snying por dril ba rnams rje bla mas mdzad pa/_de'i khrid pad dkar gsungs/_byang sems zla rgyal lugs kyi dmar khrid brgyud 'debs/_nyams len snying po/_rgyal po lugs kyi brgyud 'debs smin los mdzad pa/_nyams len snying por dril ba rje bla ma'i gsung /_thang rgyal lugs kyi yig drug nyams len gzhung gsal byed dang bcas pa/_gsol 'debs/_thang rgyal nye brgyud bla ma'i rnal 'byor gyi gdams pa/_de'i khrid yig_/kun mkhyen bo dong pa'i lugs kyi phyag chen khrid yig grub pa'i zhal lung /_de'i sngon 'gro'i ngag 'don/_zab gsal ring brgyud kyi gsol 'debs/_ras chen dpal 'byor lugs kyi gtum mo zhag bdun ma'i khrid yig_/sngon 'gro ngag 'don gsum sbyor/_thub pa mdo gcod kyi khrid yig zab don yang snying /_dmar 'gyed zhal shes/_dmigs khrid zin bris/_de'i ngag 'don bklags pas grub pa/_ras chen dpal 'byor </div> | |||
<div class="folio"><span class="shoglhe">460</span> | |||
bzang po' 'pho khrid lo rgyus gdams ngag dang bcas pa/_rong ston chen pos yum la gnang ba'i 'pho ba'i gdams skor gzhung lhan thabs dang bcas pa/_'pho khrid skal bzang thar par 'dren pa'i lcags kyu/_jo nang rje btsun tA ra nA tha'i gsar 'gyur bka' babs bdun gyi rtsa ba khrid dang rgya gzhung tshigs bcad brgya rtsa lnga pa grub chen zhi ba sbas pa'i gzhung las rnal 'byor ma dI na ka ras bsdus pa/_de'i khrid yig rje btsun rin po che'i gsung rgyal tshab ye shes rgya mtshos zin bris su btab pa/_bka' babs bdun gyi brgyud 'debs bcas/_me tog bcud len gyi gdams pa rim pa lnga/_chu'i bcud len gyi gdams pa/_snyan brgyud rde'u dang me tog bcud len 'don khrid sbrags ma rnams so/_/tha mar dge ba mi cha lugs kyi tshe dpag med dkar po' rjes gnang /_te pu pa'i nye brgyud tshe sgrub zhag bdun ma'i nyams len/_gtsug tor rnam par rgyal ma'i rjes gnang /_rnam rgyal stong mchod cho ga rje btsun rin po ches mdzad pa/_sgrol dkar ba ri lugs kyi rjes gnang /_de'i tshe khrid ring 'tsho' bsil sbyin/_nyams len snying po bsdus pa/_tshe lha rnam gsum gcig bsdus kyi rjes gnang /_tshe lha rnam gsum mchod pa'i cho ga rje bla ma rin po che 'jam dbyangs mkhyen brtse'i dbang pos mdzad pa rnams bzhugs//_!_//dgu pa de dag thams cad kyi rgyab brten tu gyur pa jo nang rje btsun 'jam mgon grub pa'i dpa' bo kun dga' grol mchog blo gsal rgya mtsho' sdes bsgrigs pa'i zab khrid brgya rtsa brgyad kyi glegs bam la/_khrid brgya brgyud pa'i gsol 'debs rtsa ba grol mchog gi gsung nyid zhal gsal du spel ba/_khrid brgya'i khungs gleng ba/_so so' lo rgyus kyi yi ge rje btsun rin po ches kha skong mdzad pa/_thun mong dang thun min gyi sngon 'gro/_zab khrid brgya rtsa brgyad kyi gzhung /_khrid brgya'i sa 'grel ya mtshan 'phrul gyi lde'u mig_/khrid brgya'i mtshan sdom/_pod </div> | |||
<div class="folio"><span class="shoglhe">461</span> | |||
dbang bskur tshul zhwa l+wa mchog sprul blo gsal bstan skyong gis mdzad pa rnams so//_!_//lnga pa de dag gang las brgyud pa'i rim pa mdor bsdus smos pa la dgu/_dang po snga 'gyur rnying ma'i skor gyi thog ma/_lam rim chung ba/_man ngag lta phreng /_ma mo las thig rnams par skabs nas tshig brgyud lta zhog_/dpe rgyun tsam yang dkon par gyur kyang rje bla ma rin po che 'jam dbyangs mkhyen brtse'i dbang pos don brgyud bar ma chad pa'i yongs 'dzin khungs ldan rnams las gsan/_rje nyid la bka' babs chen po bdun bzhugs pa'i dang po' mtshan gzhi sgrub brgyud shing rta chen po brgyad kyi ring lugs rnams yin pas nye brgyud kyi ljags lung bshad khrid/_rjes su gnang ba bcas legs par stsal ba'o/_/'og nas rim par 'byung ba'i gzhung rnying rje bla ma mkhyen brtse'i zhal snga nas bka' drin tu nos pa thams cad kyi brgyud pa'ang 'di bzhin tu 'dren dgos so/_/kun mkhyen klong chen pa'i sgyu 'phrul snying po' don khrid ni mdzad pa po nas rim par brgyud tshul smin glung gter chen gsan yig ltar la/_'gyur med rdo rje nas/_rin chen rnam rgyal/_shrI nA tha/_'jigs med gling pa/_byang chub rdo rje/_chos kyi blo gros/_rig pa'i rdo rje/_mkhan pad+ma badz+ra/_kun mkhyen rdo rje gzi brjid/_des bdag la'o/_/bde ba gsal mdzad kyi rnal 'byor bzhi rim yang rje bla ma de nyid nas 'di gral du 'jog rgyu bka' drin stsal yang skabs 'dir dpe ma rnyed/_slar rnyed na 'dzud/_'dus mdo las byung ba'i ngang sgom gyi khrid ni brgyud tshul smin lugs ltar la/_gter chen nas rim par/__shrI/_rin chen rnam rgyal/_o rgyan bstan 'dzin rdo rje/_phrin las rnam rgyal/_rig 'dzin dpal 'byor rgya mtsho/_'jigs med ngo mtshar/_o rgyan che mchog dpal gyi rdo rje/_rgyal sras rig pa'i rdo rje/_mkhan dam chos 'od zer/_kun mkhyen bla ma rdo rje gzi brjid rtsal/_de las nos/_yang zur gyi brgyud 'dzin /// </div> | |||
<div class="folio"><span class="shoglhe">462</span> | |||
mi tra nas kaHthog pa bra'o chos 'bum gyis gsan nas mdo khams su rim par brgyud pa'i smin grol yang rdo rje 'dzin pa pad+ma gsang sngags bstan 'dzin las nos pa'o/_/rdzogs pa chen po phyi sems sde las kun byed rgyal po' rgyud le'u so bdun pa khol phyung gi brgyud pa ni/_rnying rgyud smin gling gter chen gsan yig ltar la/_gsung sprul tshul khrims rdo rje nas/_bon lung ba tshul khrims rgyal mtshan/_thugs sras bstan 'dzin 'gyur med/_gsung sprul ngag dbang kun bzang rdo rje/_thugs sras 'gyur med mchog grub dpal 'bar/_gsung sprul bstan 'dzin grub mchog rdo rje/_mkhan chen o rgyan bstan 'dzin/_khri chen phrin las rnam rgyal/_rje btsun phrin las chos sgron/_thams cad mkhyen pa 'gyur med bstan 'dzin 'phel rgyas dpal bzang po/_des bdag la'o/_/de'i mchan chung dang /_sems sde'i slob dpon bco brgyad kyi rdo rje'i glu dang /_rdo la gser zhun rnams ni rje rin po che 'jam dbyangs mkhyen brtse'i dbang pos bka' drin tu stsal/_rdzogs pa chen po rgyal thabs spyi blugs sems sde ma bu bco brgyad kyi dgongs pa btsan thabs su ngo sprod pa rig pa'i rtsal dbang bco brgyad kaHthog pa rmog ston rdo rje dpal bzang po' yig cha'i steng nas bskur ba'i brgyud pa ni/_chos sku kun tu bzang po/_longs sku rgyal ba rigs lnga/_sprul sku gsang bdag phyag rdor/_slob dpon dga' rab rdo rje/_mkhas pa nyi shu rtsa gcig_/sgra bsgyur bai ro tsa na/_rgyal mo g.yu sgra snying po/_gnyag dz+nyA na ku mA ra/_sog po dpal gyi ye shes/_gnubs sangs rgyas ye shes/_gnubs ye shes rgya mtsho/_nyang shes rab mchog_/nyang ye shes 'byung gnas/_zur chen /// 'byung gnas/_zur chung shes rab grags/_skyo ston /// ye shes/_sgro phug pa /// seng ge/_'gro mgon dam pa /// rgyal/_mkhas pa lce ston yab sras/_lce ston zung nge/_sras ston bkra shis/_bla ma thang ston 'bum ye/_chos rje bla skyabs </div> | |||
<div class="folio"><span class="shoglhe">463</span> | |||
rdo rje/_drin can mkhas pa chen po/_mkha' 'gro dpal gyi ye shes/_ma gcig drin can zur mo/_/zur hwaM /// 'byung gnas/_zur mo dge 'dun 'bum/_zur /// bshes gnyen/_mkhas grub bra'o chos 'bum/_bshes gnyen dkon mchog bzang po/_kaHthog pa rdo rje bzang po/_dar lung pa rdo rje rnam rgyal/_khyung tshang ba blo gros dpal ldan/_dbang ston karma gu ru/_bya btang kun bzang dpal 'byor/_rig 'dzin phrin las lhun grub/_lo chen chos rgyal bstan 'dzin/_gter chen 'gyur med rdo rje la'o/_/'di las brgyud srol mang du 'dus pa'i tshul ni gsan yig las rtogs par bya'o/_/gter chen nas/__shrI/_rin chen rnam rgyal/_au DI ya na/_phrin las rnam rgyal/_pad+ma dbang rgyal/_nam mkha'i rdo rje/_bstan 'dzin 'phel rgyas/_pad+ma bkra shis/_gzhan phan mtha' yas/_rje bla ma 'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas bka' drin tu stsal ba'o/_/yang gter chen nas/_lo chen/_mi 'gyur dpal sgron/_rin rnam/_pad+ma bstan 'dzin/_phrin las rnam rgyal/_pad+ma dbang rgyal/_de las 'gyur med bstan 'dzin 'phel rgyas kyis gsan pa'o/_/sems sde'i bka' srol gtso che ba gsum gyi nang tshan nyang lugs kyi khrid yig sog zlog pa blo gros bzang pos mdzad pa'i steng nas bshar khrid 'bru lung gi brgyud pa ni/_kun bzang /_rdor sems/_dga' rab/_'jam dpal bshes gnyen/_shrI siM ha/_bai ro/_g.yu sgra/_gnyags dz+nyA na/_dpal ye/_gnubs chen/_gnubs yon tan rgya mtsho/_nyang sher mchog_/nyang yer 'byung /_zur che chung /_skyo ston/_sgro phug pa/_lce ston rgya nag pa/_dbus pa zhig po/_zhig po bdud rtsi/_rta ston jo yes/_rta ston gzi brjid/_skye med dam pa sangs rgyas/_mnyam med sprul sku chen po/_zur byams seng /_zur mo mkhas btsun sangs rgyas/_sgrol chen bsam 'grub rdo rje/_sgrol </div> | |||
<div class="folio"><span class="shoglhe">464</span> | |||
ma ba sangs rgyas rin chen/_rgyal sras thugs mchog rtsal/_grags pa dpal 'byor/_blo gros rab yangs/_bla chen rdo rje 'chang /_lha rje blo gros bzang po/_rdo rje ye shes/_sid+d+hi badz+ra/_gter chen rje phyin chad gong gi dbang brgyud dang 'dra/_sems sde'i brgyud 'debs kyang mdzad pa po phyin chad gong bzhin no/_/sems sde khams lugs kyi khrid kaHthog pa spyan snga nam mkha' rdo rjes mdzad pa'i khrid yig sgyu 'phrul pra khrid ltar khrid lung sbrags ma'i brgyud pa ni/_kun bzang /_rdor sems/_dga' rab/_'jam bshes/_d+ha he ta la/_in+d+ra b+hU ti/_go ma de ba/_rab snang brtan/_tshogs bdag_/klu sgrub/_rdo rje legs pa rtsal/_ku ku rA dza/_thor tshugs dgu pa/_mar me mdzad/_shrI siM ha/_bai ro tsa na/_g.yu sgra snying po/_gsal rab chen po/_rma dpal gyi rgyal po/_gnyan byang chub shes rab/_yon tan 'byung gnas/_cog ro sgom chung /_byams pa sgom chen/_byang ston rnam dag_/dam pa bde gshegs/_chos rje gtsang ston/_byams pa 'bum/_ye shes 'bum/_g.yan pa rin po che/_bo d+hi shrI/_badz+ra shrI/_yang byams pa chen po nas/_tsa sde spyan snga ba/_drung thugs rje ye shes/_ston pa dbang 'byor pa/_badz+ra shrI ste/_g.yan pa/_byang dpal/_rmog ston rdo rje dpal gsum ka las dpal 'bar ba nam mkha' rdo rjes zhus/_de nas dpal 'bum/_rin chen dpal ba/_blo gros bzang po/_bsod nams don grub/_nam mkha' rgya mtsho/_dbang drag rgya mtsho/_chos nyid rgya mtsho/_byang chub rgyal mtshan/_dbon o rgyan rnam rol/_drung nam mkha' rgya mtsho/_blo gsal rgya mtsho/_chos kyi rdo rje/_tshe dbang mchog grub/_dkon mchog thub bstan rgya mtsho/_'gyur med bstan 'dzin/_mchog sprul thub bstan rgyal mtshan/_kun bzang rdo rje gzi brjid/_des bdag la bka' drin tu stsal ba'o/_/rdzogs pa chen po sems sde khams lugs a ro snyan brgyud kyi khrid zhwa dmar </div> | |||
<div class="folio"><span class="shoglhe">465</span> | |||
mkha' spyod dbang pos mdzad pa'i mkha' dbyings snying po' bde khrid kyi khrid lung brgyud pa ni/_thub dbang /_lha'i bu sems lhag can/_dga' rab rdo rje/_sha ba ri dbang phyug_/mai tri pa/_shrI siM ha/_bai ro tsa na/_g.yu sgra snying po/_gnyags lo ye shes gzhon nu/_sprul pa'i sku a ro ye shes 'byung gnas/_ya zi bon ston/_cog ro zangs dkar ba/_blo gros 'byung gnas/_kong rab 'tsho ldan dar ma ba/_lce sgom nag po/_bla ma 'di dang gsar ma la grags pa dang mi gcig_/brag dkar ba/_dpal ldan dus gsum mkhyen pa/_'gro mgon ras chen/_rgyal sras spom brag pa/_grub chen karma pak+shi/_gnyan ras dge 'dun 'bum/_kun mkhyen rang byung rdo rje/_rtogs ldan grags pa seng ge/_ri khrod pa dar ma rgyal ba/_mkha' spyod dbang po/_bla ma /// grags pa/_chos dpal ye shes/_'di yan nyams khrid brgyud pa bar ma chad du byon/_de nas rje mthong ba don ldan/_'jam dpal bzang po/_dpal 'byor don grub/_chos grags rgya mtsho/_sangs rgyas mnyan pa/_mi bskyod rdo rje/_dkon mchog yan lag_/dbang phyug rdo rje/_chos kyi dbang phyug_/ma Ni ba karma gsung rab/_rab 'byams pa karma rdo rje/_d+hI tsha karma phrin las dbang po/_kun gzigs /// ka ra/_bdud 'dul rdo rje/_pad+ma nyin byed dbang po/_rje bla ma karma bstan pa'i nyi ma'i zhal snga nas bdag la'o/_/nye brgyud ni/_a ro ye 'byung /_sba sgom bsod nams snying po/_dus gsum mkhyen pa sogs so/_/yang na/_kun bzang /_rdor sems/_dga' rab/_shrI siM/_bai ro/_g.yu sgra/_ye shes 'byung gnas/_ya se bon ston/_gru gu glog 'byung /_sba sgom bsod nams snying po/_dam pa mdzes sgom zhig po/_rtogs ldan 'ba' ra sgom chen/_jo mo nyang mo/_/dam pa /// rgyal/_de las dbus bston /// dang /_dbus pa zhig po gnyis/_gsum ka las spyi mkhar lha rje lha khang pa yon tan/_zhig po bdud rtsi/_rta ston jo yes/_rta ston gzi brjid </div> | |||
<div class="folio"><span class="shoglhe">466</span> | |||
grags/_g.yung ston rdo rje dpal/_rgyal dbang rol pa'i rdo rje/_rtogs ldan mkha' spyod dbang po man 'dra/_kun mkhyen klong chen pas mdzad pa'i byang chub sems kun byed rgyal po' don khrid rin chen gru bo' lung khrid kyi brgyud pa ni/_ston pa kun byed rgyal po/_rdo rje sems dpa'/_dga' rab rdo rje/_'jam dpal bshes gnyen/_shrI siM ha/_bai ro tsa na/_g.yu sgra snying po/_cog ro skyes bzang smin legs/_'brom legs pa'i blo gros/_rba rgyal ba'i dbang po/_mtshur mchog gi bla ma/_drung ye shes dbang po/_zur pa rin chen grags/_lce dga' ba'i dbang po/_snyan rin chen rtse mo/_/chos rje kun dga' don grub/_gzhon nu grub/_ye shes dbang po/_dri med 'od zer/_bde legs rgya mtsho/_ma ti mang+ga la/_yon tan dpal ba/_bsam 'grub rgya mtsho/_nam mkha' gzhon nu/_nam mkha' klong yangs/_ma ti d+h+wa dza/_sna tshogs rang grol/_khyab brdal lhun grub/_kun bzang rnam rgyal/_rdo rje dpa' bo/_kun grol rnam rgyal/_nges don bstan 'dzin bzang po/_rig 'dzin bzang po/_mkhan pad+ma mang+ga la/_gzhan phan mtha' yas/_kun mkhyen gsum pa/_des bka' drin tu stsal to/_/rdzogs pa chen po nang klong sde'i skor la/_klong chen rab 'byams rgyal po' rgyud snying le'u bzhi pa'i brgyud pa ni/_gong gi sems sde'i rgyud du ma dang 'dra/_sgom tshul bla ma'i byin rlabs rgyas pa/_mtha' rten tshe dbang /_bka' srung 'bar ma me gdong can gyi bka' gtad/_'ol ba jo sras kyi bcud rgya sgom gyi bcud du blugs pa dang /_zhwa dmar spyan snga chos grags kyis mdzad pa'i snyan brgyud khrid yig skal bzang mig 'byed kyi dmigs khrid/_rdo rje zam pa'i gzhung man ngag zhal gdams dang bcas pa/_zam chung bsdus pa snyan brgyud rin po che nyams kyi phreng ba/_khrid yig gnyis bcas dbang lung khrid gsum ka'i brgyud pa ni/_chos sku kun bzang /_longs sku rdor sems/_sprul sku sems ngag lha'i nor bu/_dga' rab rdo rje/_'jam dpal </div> | |||
<div class="folio"><span class="shoglhe">467</span> | |||
bshes gnyen/_shrI siM ha/_lo chen bai ro/_/spang mi pham mgon po/_ngan lam byang chub rgyal mtshan/_zang ma rin chen dbyig_/khu 'gyur gsal ba'i mchog_/nyang byang chub grags/_nyang shes rab 'byung gnas/_sba sgom ye shes byang chub/_'dzeng bo d+hi/_'dzing dkar jo sras/_slob dpon kun bzang rdo rje/_sangs rgyas sdong po/_skye tshe ye shes byang chub/_gzigs ye shes dbang po/_mkhan chen ngur pa bsod nams 'od/_ngur ston badz+re shwar/_bsod nams rgyal mtshan/_shes rab rgyal mtshan/_gzhon nu shes rab/_gzhon nu grags pa/_sangs rgyas bzang po/_brtson 'grus dbang phyug_/mtha' bzhi grags pa rin chen/_bla chen /// rgyal po/_'gos lo gzhon nu dpal ba/_zhwa dmar spyan snga chos grags/_shel brag pa chos kyi blo gros/_khyung tshang ba blo gros dpal ldan/_dpang ston karma gu ru pa/_dpang ston chos dbang lhun grub/_chos dbang kun bzang /_dpang ston kun bzang chos rgyal/_gter bdag gling pa/_rin chen rnam rgyal/_khri pad+ma bstan 'dzin/_au DI ya na/_'gyur med rig 'dzin bzang po/_byang sems pad+ma mang+ga la/_mkhas grub rig pa'i rdo rje/_kun mkhyen bla ma many+dzu g+ho Sha'i zhal snga nas bka' drin tu stsal ba'o/_/gter chen gyis mdzad pa'i klong sde'i brgyud 'debs kyang mdzad pa po phyin gong dang 'dra'o/_/gsum pa gsang skor 'od gsal rdzogs pa chen po man ngag sde'i gnad kyi bcud phur sangs rgyas kyi 'das rjes gsum pa rig 'dzin rnam bzhi'i zhal chems rnam kyi brgyud pa ni 'og gi dbang khrid dang 'dra/_kun mkhyen klong chen rab 'byams bzang pos mdzad pa'i bla ma yang tig gi dbang spros bcas spros med/_shin tu spros med/_rab tu spros med rnam pa bzhi dang /_gsang ba snying thig ma bu'i bka' srol chu bo gnyis 'dus kyi khrid yig dri med zhal lung ltar gyi smin khrid kyi brgyud pa ni/_chos sku kun bzang yab yum/_rgyal ba zhi khro rab 'byams/_bde </div> | |||
<div class="folio"><span class="shoglhe">468</span> | |||
gshegs rdo rje 'chang chen/_rdo rje sems dpa'/_phyag na rdo rje/_dga' rab rdo rje/_'jam dpal bshes gnyen/_shrI sing ha/_dz+nyA na sU tra/_bi ma la mi tra/_dus gsum kun mkhyen pad+mA ka ra/_chos rgyal khri srong lde'u btsan/_ting 'dzin bzang po/_ldang ma lhun rgyal/_seng ge dbang phyug_/rgyal ba zhang ston/_mkhas pa nyi 'bum/_gu ru jo 'ber/_seng ge rgyab pa/_me long rdo rje/_ku ma rA dza/_klong chen rab 'byams/_khyab brdal lhun grub/_grags pa 'od zer/_sangs rgyas dpon po/_zla ba grags pa/_kun bzang rdo rje/_rgyal mtshan dpal bzang /_sna tshogs rang grol/_bstan 'dzin grags pa/_mdo sngags bstan 'dzin/_phrin las lhun grub/__gter bdag gling pa/_rin chen rnam rgyal/_o rgyan bstan 'dzin rdo rje/_'gyur med phrin las rnam rgyal/_phrin las chos sgron/_kun mkhyen bla ma 'jam pa'i dbyangs mkhyen brtse'i dbang po' zhal snga nas bka' drin chen pos stsal ba'o/_/spros bcas sogs dbang chog bzhi cha lag dang bcas pa/_tshogs mchod yid bzhin rgya mtsho rnams kyi lung brgyud kyang gong dang 'dra/_zab mo yang tig las byung ba'i snyan brgyud thig le skor gsum gyi dbang /_dbang gi lag len gsal ba'i sgron me/_mchog gsang lag khrid chen mo dang lag khrid snying po bcas bshar khrid 'bru lung gi brgyud pa ni/_kun bzang /_rdor sems/_dga' rab/_'jam bshes/_shrI siM/_bi ma la mi tra/_nyang ting 'dzin bzang po/_/sbas blo gros dbang phyug_/'bro rin chen 'bar ba/_ldang ma lhun gyi rgyal mtshan/_lce btsun seng ge dbang phyug_/gu ru shangs pa ras pa/_bla ma zab don chos 'bar/_dam pa gyer ston yab sras/_gnyen ston shes rab rtse mo/_/yon tan sgang gi sprul sku mched gnyis/_rgya sman mig bzhi pa nam mkha' rdo rje/_rig 'dzin ku mA rA dza/_kun mkhyen 'od zer go cha/_bde legs rgya mtsho/_ma ti mang+ga la/_byang sems yon tan dpal/_sprul sku bsam 'grub </div> | |||
<div class="folio"><span class="shoglhe">469</span> | |||
rgyal po/_shangs pa ras chen/_nam mkha' gzhon nu/_/mkha' klong yangs pa/_sman rtse ba blo gros rgyal mtshan/_rgyal sras shes rab rgyal mtshan/_tshul khrims sangs rgyas/_'od gsal mchog dbyangs/_'jam dbyangs chos skyong dbang phyug_/mgon po bsod nams mchog ldan/_phrin las lhun grub/_gter bdag gling pa/_rin chen rnam rgyal/_khri pad+ma bstan 'dzin/_'gyur med phrin las rnam rgyal/_pad+ma bstan 'byung 'gyur med/_dpa' bo gtsug lag chos rgyal/_rdzogs chen la o rgyan chos 'phel/_rtogs ldan karma 'phel rgyas/_sprul pa'i sku karma gzhan phan bstan pa dar rgyas las bdag gis so/_/zab don snying po' khrid yig rin chen gser phreng gi brgyud pa ni/_chos sku kun bzang /_longs sku rigs lnga/_sprul sku rdor 'chang /_ston pa rdo rje sems dpa'/_dga' rab/_shrI sing /_pad+ma thod phreng /_ye shes mtsho rgyal/_lha lcam pad+ma gsal/_las 'brel rtsal/_legs ldan pa/_kun mkhyen dri med 'od zer/_bde legs rgya mtsho/_mtshungs med yon tan dpal ba/_sangs rgyas rin chen/_sangs rgyas rgyal mtshan/_rdza yig tshul rgyal/_bsod nams rnam rgyal/_o rgyan bstan 'dzin/_karma gu ru/_kun bzang dpal 'byor/_mdo sngags bstan 'dzin/_phrin las lhun grub/_gter bdag gling pa phyin bla ma yang tig ltar drangs kyang chog la/_yang na gong gi 'das rjes dang zhal chems rnams kyi brgyud pa ltar ro/_/kun mkhyen dri med 'od zer gyi gsung rabs las byung ba'i rdzogs pa chen po sems nyid ngal gso' gnas gsum dge ba gsum gyi don khrid/_bka' thor bu las byung ba'i rang grol skor gsum gyi khrid lung gi brgyud pa ni/_mdo sngags so so' brgyud lugs gong ma rnams kyi gsan yig tu gsal ba ltar la/_klong chen rab 'byams nas/_ldan sgom chos kyi grags pa/_ngal pa</div> | |||
<div class="folio"><span class="shoglhe">470</span> | |||
ston pa/_chos grags/_bsod nams dpal 'byor/_sman rtse ba/_sna tshogs rang grol/_bstan 'dzin grags pa/_mdo sngags bstan 'dzin/_phrin las lhun grub/_'gyur med rdo rje sogs gong gsal sgyu 'phrul snying po' don khrid ltar rje rin po che mkhyen brtse'i dbang po' zhal snga nas dang /_lho brag gsung sprul sogs nas rdzogs chen phyogs la brgyud pa rje bla ma 'gyur med mthu stobs rnam rgyal las kyang thos so/_/dong sprugs khrid yig mdzad pa po nas smin gling khri brgyud spyi ltar brgyud/_phrin las chos sgron/_khyab bdag mkhyen brtse'i dbang po las nos/_bka' srung e ka dza Ti sde bdun gyi rjes gnang gi brgyud pa ni/_klong chen pa yan snying thig spyi brgyud ltar la/_de nas bde legs rgya mtsho/_ma ti mang+ga la/_yon tan dpal/_sprul sku bsam rgyal/_nam mkha' gzhon nu/_mkha' klong yangs pa/_sman rtse ba blo rgyal/_sna tshogs rang grol/_bstan 'dzin grags pa/_karma rgyal sras/_rin chen dar rgyas/_phrin las lhun grub/_gter bdag gling pa/_de nas brgyud pa'i rnam grangs kha shas mchis pa las 'dir 'gyur med theg mchog bstan 'dzin/_'gyur med kun bzang rnam rgyal/_pad+ma gsang sngags bstan 'dzin chos rgyal/_'gyur med mthu stobs rnam rgyal/_des bdag la'o/_/gnyis pa bka' gdams rin po che'i gzhung lugs kyi rtsa ba mnyam med jo bo rjes mdzad pa skyes bu gsum gyi lam rim gyi rtsa ba byang chub lam gyi sgron ma'i bshad khrid lung dang bcas pa'i brgyud pa ni/_paN chen dI paM ka ra/_'brom ston chos kyi rgyal po/_po to ba rin chen gsal/_sha ra ba yon tan grags/_chu mig pa shes rab grags/_gro ston bdud rtsi grags/_sangs rgyas sgom pa seng ge skyabs/_mchims nam mkha' grags/_rgyang ro bla ma byang chub 'bum/_mchims blo bzang grags/_yol ston bsod nams lhun grub/</div> | |||
<div class="folio"><span class="shoglhe">471</span> | |||
slob dpon grags pa rgya mtsho/_mkhan chen grub pa shes rab/_rgya ston tsan+d+ra de ba/_ri khrod pa bsod nams rgya mtsho/_mgar ston shes rab rgya mtsho/_mkhas grub dpal ldan rdo rje/_yongs 'dzin dkon mchog 'phel/_ngor chen dkon mchog lhun grub/_rje dkon mchog dpal ldan/_byams pa kun dga' bkra shis/_sgrub khang pa dpal ldan don grub/_mgon po bsod nams mchog ldan/_rtse tshogs dbu mdzad kun dga' dngos grub/_rje phun tshogs legs 'byor/_bka' 'gyur ba ngag dbang rab brtan/_rmor chen kun dga' lhun grub/_rje 'jam dpal rgya mtsho/_mkhan chen dge 'dun rgya mtsho/_dkon mchog 'jigs med dbang po/_mkhan dkon mchog rgyal mtshan/_grub chen dkon mchog rgya mtsho/_dkon mchog bstan pa rab rgyas/_kun gzigs 'jam dbyangs mkhyen brtse'i dbang po/_/des bdag la bka' drin tu stsal ba'o/_/sgam po lugs kyi lam rim mkha' spyod dbang pos mdzad pa'i brgyud pa 'og gi byang sdom jo bo rje nas brgyud pa ltar la/_pad+ma nyin byed dbang po/_rgyal dbang theg mchog rdo rje las so/_/skyes bu gsum gyi man ngag gi khrid yig bdud rtsi'i snying po rje btsun tA ra nA thas mdzad pa'i bshad lung gi brgyud pa ni/_zab mo lta brgyud/_rgya chen spyod brgyud/_nyams len byin rlabs brgyud pa gsum ka gcig 'dril jo bo rje dpal ldan a ti sha 'brom ston/_po to ba/_sha ra ba/_gtum ston blo gros grags/_rdo ston/_dpal ldan gro mo che/_skyo ston seng ge skyabs/_mchims nam mkha' grags/_smon lam tshul khrims/_ze'u grags pa/_mchims blo bzang grags pa/_gro ston kun rgyal ba/_grub pa shes rab/_bsod nams mchog grub/_dpal ldan don grub/_bsod nams grags pa/_kun dga' mchog grub/_kun dga' grol mchog_/lung rigs rgya mtsho/_tA ra nA tha/_rin chen rgya mtsho/_blo gros rnam rgyal/_ngag dbang phrin las/_kun bzang dbang po/_tshe dbang nor bu </div> | |||
<div class="folio"><span class="shoglhe">472</span> | |||
bka' brgyud phrin las shing rta/_kun dga' dge legs dpal 'bar/_kun dga' lhun grub/_bka' brgyud bstan 'dzin/_karma lhag mthong /_karma gzhan phan 'od zer/_de las so/_/'di la brgyud srol khyad par can mang yang rtsa ba tsam mo/_/rje blo bzang grags pas mdzad pa'i lam rim bsdus don gyi khrid lung brgyud pa ni/_rje rin po che/_mkhas grub pa/_'brong rtse rin chen rgya mtsho/_paN chen bzang po bkra shis/_paN chen na bza' ba/_paN chen ye shes rtse mo/_/paN chen don yod rgyal mtshan/_mkhas grub sangs rgyas ye shes/_paN chen blo bzang chos rgyan/_skyi shod pa ngag dbang bstan 'dzin phrin las/_gzim gshag blo bzang mkhas btsun/_drung pa nges legs lhun grub/_rje ngag dbang chos grags/_dus 'khor ba yon tan dar rgyas/_rje bsod nams bzang po/_ngag dbang don grub/_klong brdol ngag dbang blo bzang /_yongs 'dzin ngag dbang chos 'phel/_'jam mgon byams pa phun tshogs/_kun mkhyen bla ma rin po che/_des ljags khrid tu stsal ba'o/_/byang chub lam rim khrid yig gser gyi yang zhun rgyal dbang gsum pa bsod nams rgya mtshos mdzad pa'i lung brgyud ni/_mdzad pa po nas/_brag dgon spyan snga chos dpal bzang po/_mkhon ston dpal 'byor lhun grub/_zur dpal 'byor phrin las rab rgyas/_ngag dbang blo bzang rgya mtsho/_gnas brtan 'jam dbyangs grags pa/_sgrub khang pa dge legs rgya mtsho/_phur bu lcogs ngag dbang byams pa/_klong brdol ngag dbang blo bzang /_har chen sgo mang mkhan po blo bzang mthu stobs nyi ma/_lha btsun don grub rgyal mtshan/_bshes gnyen ye shes gong 'phel/_kun mkhyen 'jam pa'i dbyangs/_des bdag la'o/_/paN chen blo bzang chos kyi rgyal mtshan gyis mdzad pa'i khrid yig bde lam gyi steng nas lam rim snyan brgyud kyi khrid lung brgyud pa ni/_klong </div> | |||
<div class="folio"><span class="shoglhe">473</span> | |||
brdol gsan yig ltar na/_rje 'jam dpal snying po/_rgyal tshab dar ma rin chen/_mkhas grub dge legs dpal bzang /_rje shes rab seng ge/_rgyal ba dge 'dun grub/_ba so chos kyi rgyal mtshan/_'dul 'dzin blo gros sbas pa/_grub chen chos rdo rje/_rje skyabs mchog dpal bzang /_dben sa pa blo bzang don grub/_rgyal ba bsod nams rgya mtsho/_mkhas grub sangs rgyas ye shes/_paN chen blo bzang chos rgyan/_drung pa rta phug pa/_brtson 'grus rgyal mtshan/_drung rta phug pa dam chos rgyal mtshan/_sgrub khang dge legs rgya mtsho/_phur bu lcogs ngag dbang byams pa/_yongs 'dzin ye shes rgyal mtshan/_gung thang pa dkon mchog bstan pa'i sgron me/_gzhung pa ri khrod pa dkon mchog dar rgyas/_'jam mgon byams pa phun tshogs rje bla ma thams cad mkhyen gzigs/_des bdag la'o/_/skabs 'dir 'brel ba'i byang chub sems bskyed kyi sdom rgyun zab mo lta brgyud jo bo thang pa dza dang 'jigs med 'byung gnas las brgyud pa dang /_sangs rgyas ye shes nas rngog lo chen po sogs brgyud srol tha dad pa las byon pa sogs yod mod/_'dir brgyud srol gnyis ka mnyam med jo bo rje las byon pa ltar na/_zab mo lta brgyud ni/_rdzogs pa'i sangs rgyas thub pa'i dbang po/_'jam dpal gzhon nu/_'phags pa klu sgrub/_A de ba/_zla ba grags pa/_rig pa'i khu byug_/ku sA li che chung /_gser gling pa chos kyi grags pa dang /_rgya chen spyod brgyud ni/_bcom ldan shAka thub pa/_rgyal tshab byams mgon/_'phags pa thogs med/_slob dpon dbyig gnyen/_rnam grol sde/_mchog gi sde/_dul ba'i sde/_rnam par snang mdzad/_seng ge bzang po/_ku sA li che chung /_byang sems gser gling pa la'o/_/lugs gnyis ka jo bo mar me mdzad/_'brom rgyal ba'i 'byung gnas/_spyan snga tshul khrims 'bar/_bya yul ba/_ye shes 'bar/</div> | |||
<div class="folio"><span class="shoglhe">474</span> | |||
rgya lcags ri ba/_sne zur ba/_mnyam med dwags po rin po che/_dus gsum mkhyen pa/_ras chen bsod nams grags pa/_rgyal sras bsod nams rdo rje/_grub chen chos kyi bla ma/_gnyan ras dge 'dun 'bum/_rang byung rdo rje/_g.yung ston rdo rje dpal/_mgon po rgyal mtshan/_dzam gling chos kyi grags pa/_mkha' spyod dbang po/_de bzhin gshegs pa/_chos dpal ye shes/_mthong ba don ldan/_'jam dpal bzang po/_dpal 'byor don grub/_chos grags rgya mtsho/_sangs rgyas mnyan pa/_mi bskyod rdo rje/_dkon mchog yan lag_/dbang phyug rdo rje/_chos kyi dbang phyug_/chos dbyings rdo rje/_ye shes snying po/_ye shes rdo rje/_chos kyi don grub/_byang chub rdo rje/_chos kyi 'byung gnas/_rgyal dbang bdud 'dul rdo rje/_byams mgon pad+ma nyin byed dbang po' zhal snga nas smon 'jug gi cho ga lan gnyis dang /_rje 'jig rten gsum mgon nas brgyud pa'i don dam sems bskyed bcas bka' drin tu thob/_yang rje chos kyi dbang phyug nas/_karma chags med/_pad+ma kun dga'/_phrin las dbang 'byung /_shes rab grags pa/_karma tshangs dbyangs/_mchog sprul bzhi pa karma bstan 'dzin phrin las zhal snga nas kyang nos so/_/rgya chen spyod brgyud lugs kyi sems bskyed dang sdom pa rnam par dag pa thob pa'i brgyud pa ni/_yang dag par rdzogs pa'i sangs rgyas/_mgon po byams pa/_'phags pa thogs med/_slob dpon dbyig gnyen/_'phags pa grol sde/_btsun pa rnam grol sde/_mchog gi sde/_dul ba'i sde/_slob dpon seng ge bzang po/_ku sA li che chung gnyis/_gser gling pa chos kyi grags pa/_jo bo rje dpal mar me mdzad/_rgyal ba 'brom ston/_spyan snga tshul khrims 'bar/_dge bshes bya yul ba/_rgyal sras char chen pa/_mus sman pa'ang zer/_gro ston bdud rtsi grags/_sangs rgyas sgom pa seng ge skyabs/</div> | |||
<div class="folio"><span class="shoglhe">475</span> | |||
mchims nam mkha' grags/_mkhan chen seng ge skyabs/_mkhas btsun bsod nams ye shes/_byang sems bsod nams grags pa/_rgyal sras thogs med bzang po dpal/_grub chen bud+d+ha shrI/_ngor chen kun dga' bzang po/_mkhas grub dpal ldan rdo rje/_mkhan chen dkon mchog tshul khrims/_sgo rum pa kun dga' legs pa/_'jam dbyangs mkhyen brtse'i dbang phyug_/rje dbang phyug rab brtan/_mkhan chen ngag dbang chos grags/_'jam mgon kun dga' bsod nams/_de sras bsod nams dbang phyug_/lha khang mkhan chen don grub legs bzang /_smor chen kun dga' lhun grub/_gnas gsar ba legs pa'i 'byung gnas/_sa chen kun dga' blo gros/_mus chen bsod nams dpal bzang /_mus chen ye shes rgyal mchog_/yongs 'dzin blo gros rgya mtsho/_sa skya pa ngag dbang rdo rje rin chen/_thams cad mkhyen pa 'jam dbyangs mkhyen brtse'i dbang po/_des bdag la bka' drin chen pos khyab par mdzad pa yin no/_/yang na byang sems bsod nams grags pa nas/_bu ston rin chen grub/_thugs sras rin chen rnam rgyal/_mkhan chen grub pa shes rab/_paN chen dge 'dun grub/_'dul 'dzin blo gros sbas pa/_paN chen lung rig rgya mtsho/_rje skyabs mchog dpal/_dben sa pa blo bzang don grub/_mkhas grub sangs rgyas ye shes/_paN chen blo bzang chos rgyan/_drung pa brtson 'grus rgyal mtshan/_rta phug pa dam chos rgyal mtshan/_sgrub khang pa dge legs rgya mtsho/_phur bu lcogs ngag dbang byams pa/_yongs 'dzin ye shes rgyal mtshan/_bshes gnyen blo bzang rgyal mtshan/_rin chen blo gsal bstan skyong /_'jam dpal dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/yang na rgyal sras thogs med nas/_lo chen byang chub rtse mo/_/de dbon lo chen grags rgyal/_bo dong paN chen </div> | |||
<div class="folio"><span class="shoglhe">476</span> | |||
phyogs las rnam rgyal/_byams gling pa bla chen bsod nams rnam rgyal/_gser mdog paN chen /// mchog ldan/_paN chen don yod grub pa/_rje btsun kun dga' grol mchog_/paN chen lung rig rgya mtsho/_rje btsun kun dga' snying po/_rgyal tshab ye shes rgya mtsho/_rje yon tan mgon po/_grub chen mgon po dpal 'byor/_mtshungs med mgon po grags pa/_grub dbang mgon po rnam rgyal/_rig 'dzin 'jam dbyangs rgya mtsho/_kun gzigs phrin las shing rta/_rmog lcog pa kun dga' dge legs/_kun dga' lhun grub rgya mtsho/_rje bka' brgyud bstan 'dzin/_bla ma karma lhag mthong /_grub dbang karma nor bu/_des bdag la bka' drin chen pos stsal ba'o/_/gdams ngag lugs kyi gtso bo blo sbyong don bdun ma'i nyams khrid legs par nos pa'i brgyud pa ni/_thub dbang /_byams pa/_thogs med/_dbyig gnyen/_'phags grol/_btsun grol/_gu Na mi tra/_seng ge bzang po/_gang ba spel/_ku sA li che chung /_gser gling pa/_mgon po a ti sha /rgyal ba 'brom/_po to ba/_sha ra ba/__bya 'chad dka' ba ye shes rdo rje/_se skyil bu ba chos kyi rgyal mtshan/_'od zer bla ma/_lha /// sdings pa byang chub 'bum/_dbon kun dga' rgya mtsho/_tshogs yon tan dpal/_mkhan bde ba dpal/_bka' bzhi grags pa gzhon nu/_byang sems bsod nams grags pa/_rgyal sras thogs med bzang po dpal/_yon tan blo gros/_gzhon nu blo gros/_paN chen shAka mchog_/kun dga' mchog grub/_rje btsun grol mchog_/lung rig rgya mtsho/_tA ra nA tha/_rgyal tshab rnam gnyis/_yon tan mgon po/_mgon po dpal 'byor/_mgon po grags pa/_mgon po rnam rgyal/_tshe dbang nor bu/_phrin las shing rta/_kun dga' dge legs dpal 'bar/_kun dga' lhun grub/_bka' brgyud bstan 'dzin/_karma lhag mthong /_rgyal sras byang chub sems dpa' gzhan phan mtha' yas/</div> | |||
<div class="folio"><span class="shoglhe">477</span> | |||
yang na rgyal sras thogs med nas/_bud+d+ha shrI/_ngor chen kun bzang /_mus chen dkon mchog rgyal mtshan/_ngag dbang shes rab bzang po/_myug lo paN chen ngag dbang grags pa/_ngag dbang chos grags/_sha'u lo tsA ba/_bco brgyad pa mkhyen rab zhabs/_rmor chen kun dga' lhun grub/_gnas gsar ba kun dga' legs 'byung /_kun dga' blo gros/_kun dga' mkhas grub dbang po/_byams pa kun dga' bstan 'dzin dang /_'jam mgon rdo rje rin chen/_de gnyis ka las 'jam dbyangs mkhyen brtse'i dbang pos gsan/_des bdag la bka' drin tu stsal/_blo sbyong don bdun ma'i rtsa ba mchan bu dang bcas pa'i lung rgyun kyang de gnyis ka dang 'dra/_rgya ma blo gros rgyal mtshan gyis mdzad pa'i blo sbyong chos kyi sgo 'byed kyi khrid lung gi brgyud pa ni/_mdzad pa po nas/_se ra don yod dpal ldan/_paN chen bsod nams grags pa/_rgyal ba bsod nams rgya mtsho/_paN chen rig pa'i seng ge/_rje bkra shis rin chen/_paN chen blo bzang chos kyi rgyal mtshan/_lha sa blo bzang bstan pa dar rgyas/_yongs 'dzin bsod nams grags pa/_paN chen blo bzang ye shes/_blo bzang bstan pa/_phun tshogs rgya mtsho/_blo bzang tshul khrims/_ngag dbang rgya mtsho/_bde ba'i rdo rje/_ngag dbang chos 'dzin/_mkhyen rab blo gsal/_'jam dbyangs smon lam/_ye shes rgya mtsho/_blo bzang ye shes bstan 'dzin/_dpal ldan mchog grub/_thub bstan chos kyi grags pa/_thub bstan legs bshad bzang po/_des bdag la'o/_/blo sbyong brgya rtsar grags pa'i be bum gyi brgyud pa/_mus chen sems dpa' chen po yan gyi brgyud pa so so lnga pa rin po che dang /_zhu chen sogs kyi gsan yig ltar la/_mus chen sems dpa' chen po nas/_rje btsun sangs rgyas rin chen/_ngor chen dkon mchog lhun grub/_mus pa dkon mchog rgya mtsho/_mus </div> | |||
<div class="folio"><span class="shoglhe">478</span> | |||
chen sangs rgyas rgyal mtshan/_mus pa grub dbang bsod nams lhun grub/_'jam mgon kun dga' bsod nams/_de sras bsod nams dbang phyug_/mkhan chen don grub legs bzang /_rmor chen kun dga' lhun grub/_gnas gsar legs pa'i 'byung gnas/_bka' 'gyur ba thabs mkhas rgya mtsho/_dge bshes blo bzang rgya mtsho/_brag rgyab blo bzang chos 'phel/_dge bshes thogs med dam dge legs chos 'phel/_mar ston khyab bdag rdo rje/_dpal mang dkon mchog rgyal mtshan/_dkon mchog bstan pa rab rgyas/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/blo sbyong don bdun ma'i khrid yig rgyal sras thogs med bzang po dpal gyis mdzad pa'i lung gi brgyud pa ni/_mdzad pa po nas/_gnyags phu pa bsod nams bzang po/_'phags pa bsod nams dar/_'phags pa kun dga' rgyal mtshan/_kun mkhyen /// 'od/_de dbon kun dga' 'od/_she'u lo tsA kun dga' chos grags/_ngag dbang mchog legs rdo rje/_mkhyen rab bstan 'dzin bzang po/_byams pa ngag dbang lhun grub/_ngag dbang bstan 'dzin rgya mtsho/_bka' 'gyur ba ngag dbang rab brtan/_bka' 'gyur ba ngag dbang chos rgyal/_blo bzang 'jam dpal rgya mtsho/_ri khrod blo bzang don grub/_brag dkar bka' bcu pa ngag dbang grags pa/_mkhan chen dkon mchog rgyal mtshan/_mar ston khyab bdag rdo rje/_ser byes mkhan zur bsod nams grags pa/_chu bzang dge bshes skal bzang mkhas grub/_stag phu yongs 'dzin ye shes rgya mtsho/_dkon mchog bstan pa rab rgyas/_rje bla ma 'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/bka' gdams glegs bam rin po che'i rtsa ba byang sems nor bu'i phreng ba'i lung brgyud ni/_gnyug la paN chen yan 'og gi dbang brgyud dang 'dra/_de nas dwags po paN chen phyogs las rnam rgyal/_mnga' ris pa </div> | |||
<div class="folio"><span class="shoglhe">479</span> | |||
lha dbang blo gros/_'jam dbyangs dkon mchog lhun grub/_khams stan shes rab rgyal mtshan/_thar rtse nam mkha' rgyal mtshan/_sgrub khang pa dpal ldan don grub/_de dbon dpal mchog rgyal mtshan/_rin chen bsod nams mchog grub/_ngag dbang blo bzang rgya mtsho/_gnas brtan 'jam dbyangs grags pa/_rje phrin las lhun grub/_ngag dbang blo bzang dar rgyas/_grags pa rgya mtsho/_blo bzang bstan pa'i rgyal mtshan/_rgyal dbang skal bzang rgya mtsho/_mkhan po skal bzang yon tan/_mar ston khyab bdag_/khri ngag dbang chos 'phel/_ye shes thub bstan rgya mtsho/_dkon mchog bstan pa rab rgyas/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/bka' gdams thig le bcu drug dbang gi brgyud pa ni/_jo bo rje dI paM ka ra shrI dz+nyA na/_'brom ston chos kyi rgyal po/_rngog legs pa'i shes rab/_mnga' ri ba shes rab rgyal mtshan/_phu chung ba gzhon nu rgyal mtshan/_ka ma ba 'brom rin chen rgyal mtshan/_zhang ston dar ma rgyal mtshan/_'brom byang chub bzang po/_/ston pa nam mkha' rin chen/_'brom gzhon nu blo gros/_snar thang mkhan po nyi ma rgyal mtshan/_gling kha ba rin chen byang chub/_sga lung pa rigs kyi bdag po' dpal/_sga lung pa byang chub dpal/_nyug pa'i slob dpon bsod nams 'od zer/_gos sngon chu ser ba sangs rgyas bzang po/_bya bral ba bsod nams bzang po/_bla ma dpal ldan pa/_stag tshang mkhan chen nam mkha' 'od zer/_gnas brtan ye shes tshul khrims/_mkhan chen rat+na a kA ra /_gnyug la paN chen ngag dbang grags pa/_lo pa spyan snga ngag dbang chos grags rgyal mtshan/_rje kun dga' legs grub/_rje kun dga' chos grags/_bco brgyad pa mchog legs rdo rje/_mkhyen rab bstan 'dzin bzang po/_mkhyen rab ngag dbang lhun grub/_chos rje phrin las rnam rgyal/_rin chen </div> | |||
<div class="folio"><span class="shoglhe">480</span> | |||
bsod nams mchog grub/_ngag dbang blo bzang rgya mtsho/_gnas brtan 'jam dbyangs grags/_skyid shod sprul sku ngag dbang bstan 'dzin phrin las/_rje blo bzang chos 'dzin/_gdong skor zhabs drung phun tshogs rgya mtsho/_zhang zhung pa ye shes mtha' yas/_dkon mchog 'jigs med dbang po/_gung thang pa dkon mchog bstan pa'i sgron me/_dkon mchog bstan pa rab rgyas/_kun gzigs many+dzu g+ho Sha'i zhal snga nas dgyes pa chen pos stsal to/_/bsgom bzlas nyams len dkon mchog bstan pa'i sgron mes mdzad pa ni/_/de las dkon mchog bstan pa rab rgyas/_'jam mgon bla mas bdag la'o/_/bka' gdams lha bzhi'i thub pa rdo rje gdan gtso 'khor gsum pa'i rjes gnang gi brgyud pa ni/_thub pa'i dbang po/_jo bo rje/_dgon pa ba/_sne zur ba/_glang thang pa/_zhang zhung pa/_smus sman pa/_sangs rgyas sgom pa/_mchims nam mkha' grags/_skyo ston smon lam tshul khrims/_ze'u grags brtson/_ze'u grags she/_mchims blo bzang grags pa/_gro ston kun dga' rgyal mtshan/_spang ston grub pa shes rab/_mkhan chen dpal ldan don grub/_rwa ston yon tan dpal bzang /_rje btsun kun dga' mchog grub/_rje btsun kun dga' grol mchog_/mkhan chen lung rig rgya mtsho/_rje btsun tA ra nA tha/_de nas rgyal tshab rin chen rgya mtsho dang /_phrin las dbang mo/_/de gnyis ka las snying po mtha' yas/_ngag dbang phrin las/_kun bzang dbang po/_tshe dbang nor bu/_bka' brgyud phrin las shing rta/_bstan 'dzin chos kyi nyi ma/_bka' brgyud phrin las rnam rgyal/_pad+ma nyin byed dbang po/_des bdag la'o/_/spyan ras gzigs/_sgrol ma/_mi g.yo ba rnams kyang de dag so so las jo bo rje phyin chad thub pa dang 'dra/_yang brgyud tshul gcig la thub pa'i rjes gnang nas/_jo bo rje dpal ldan a ti sha /nag tsho lo tsA ba/_rong pa phyag sor ba/_bya 'dul /// </div> | |||
<div class="folio"><span class="shoglhe">481</span> | |||
chos kyi byang chub/_zul phu ba/_dkon mchog seng ge/_de gnyis ka las tshul khrims rin chen/_de nas dar ma bzang po/_gzhon nu rgyal mtshan/_rgyal mtshan don grub/_rin chen rgyal mtshan/_bo d+hi satwa/_rin chen grags pa/_bsod nams lha dbang /_ngag dbang grags pa/_bsod nams dpal ldan/_klu sgrub rgya mtsho/_ngag dbang chos grags/_kun dga' bsod nams/_bsod nams dbang phyug_/bsod nams mchog grub/_lnga pa chen po/_'jam dbyangs grags pa/_blo bzang chos 'dzin/_blo bzang bstan pa/_bya btang chos rje/_ye shes mtha' yas/_'jigs med dbang po/_bsod nams dbang rgyal/_dkon mchog rgyal mtshan/_dkon mchog bstan pa rab rgyas/_rje bla ma mkhyen brtse'i zhal snga nas/_bdag la'o/_spyan ras gzigs gtso 'khor gsum gyi brgyud pa ni/_thugs rje chen po/_rA hu la gup+ta badz+ra/_a ti sha /nag tsho lo tsA ba/_phyag sor ba shes rab 'bar/_ba yu ba shes rab tshul khrims/_lce+e sgom shes rab rdo rje/_skyer sgang pa/_gnyan ston sangs rgyas ston pa/_brtson 'grus seng ge/_grub thob a seng /_gser gling bkra shis dpal ba/_rdo rje dpal ba/_chos dpal shes rab/_spyan snga grags 'byung /_lo pa tshul khrims dar/_spyan snga bsod nams lha dbang man chad thub dbang rjes gnang ltar ro/_seng ldeng nags sgrol gtso 'khor gsum pa'i rjes gnang gi brgyud pa ni/_sgrol ma/_jo bo rje/_nag tsho man thub dbang dang 'dra/_mi g.yo ba sngon po gtso rkyang gi brgyud pa ni/_khro rgyal mi g.yo ba/_a ti sha /dgon pa ba/_sne'u zur pa/_rtogs ldan bzang mo ba/_dge 'dun sgang pa/_sangs rgyas jo bo tshul khrims mgon po/_chos kyi rdo rje/_gser khang pa rin chen 'phel/_lo pa tshul khrims dar/_spyan snga bsod nams lha dbang man thub pa'i rjes gnang ltar ro/_/thub pa'i lta khrid kyi brgyud pa ni/_thub pa/_spyan ras gzigs/_byams mgon/</div> | |||
<div class="folio"><span class="shoglhe">482</span> | |||
thogs med sku mched/_'phags grol gnyis/_rnam snang mdzad/_seng ge bzang po/_ku sA li che chung /_gser gling ba/_jo bo rje/_'brom ston pa/_po to ba/_glang thang pa/_rgya ston lcags ri ba/_dwags po lha rje/_rnal 'byor chos g.yung /_gyer sgom chen po/_rgya sgom ri pa/_bo dong brtson 'grus rdo rje/_nyan chen bsod nams brtan pa/_shes rab 'bum/_thogs med bzang po/_grags pa rgyal mtshan/_grags pa bshes gnyen/_rin chen rgyal mtshan/_rgyal ba phyag na/_kun dga' blo gros/_gnyug la paN chen/_lo pa spyan snga/_nam mkha' dbang phyug_/sangs rgyas rgyal mtshan/_kun dga' bsod nams/_bsod nams dbang phyug_/bsod nams mchog grub/_lnga pa chen po/_dge 'dun don grub/_ngag dbang bstan 'dzin phrin las/_blo bzang chos 'dzin/_phun tshogs rgya mtsho/_blo bzang don grub/_ngag dbang blo bzang /_bskal bzang thub bstan/_dge legs bstan 'dzin/_dkon mchog rgyal mtshan/_bstan pa rab rgyas/_'jam dbyangs bla ma/_des bdag la'o/_/spyan ras gzigs snying rje mkha' khyab khrid ni/_snang ba mtha' yas/_thugs rje chen po/_rA hu la/_a ti sha /nag tsho/_rong pa/_phyag sor ba/_ba yu ba/_de la mnga' ris pa shes rab rgyal mtshan dang /_lce sgom gnyis kyis gsan/_gnyis ka las skyer sgang pa/_de nas gnyan ston/_sangs rgyas ston pa/_gtsang ma shangs ston/_rgyal mtshan 'bum/_byams pa dpal/_byams pa smon lam dbang phyug_/bsod nams rgyal mtshan/_shes rab bzang po/_gnyug la paN chen man chad thub pa'i lta khrid dang 'dra'o/_/sgrol ma'i rjes dran lnga'i khrid ni/_rje btsun sgrol ma/_dI paM ka ra/_rgyal ba'i 'byung gnas/_legs pa'i shes rab/_mnga' ris pa shes rab rgyal mtshan/_phu chung gzhon nu rgyal mtshan/_ka ma pa rin chen rgyal mtshan/_zhang ston dar ma rgyal mtshan/_'brom ston byang chub bzang </div> | |||
<div class="folio"><span class="shoglhe">483</span> | |||
po/_stabs ka nam mkha' rin chen/_'brom ston gzhon nu blo gros/_bla ma brag phu ba/_mkhan chen dga' lung pa/_dbon po bsod nams 'od/_bsod nams bzang po/_bla ma dpal ldan pa/_gtsang pa blo grags/__rgyal mtshan/_bsod nams lha dbang /_chos grags rgyal mtshan/_paN chen nam mkha' dbang phyug man thub pa'i lta khrid dang 'dra'o/_/mi g.yo chos drug ni/_rdo rje 'chang /_in+d+ra b+hu ti/_klu'i rnal 'byor ma/_bi su kalpa/_sa ra ha pa/_'phags pa klu sgrub/_tsan+d+ra kirti/__mi tra/_rol pa'i rdo rje/_sgeg pa'i zhabs/__pa/_jo bo rje/_sgom pa dbang phyug 'bar/_sne'u zur ra pa/_gyer sgom chen po/_sangs rgyas dbon ston/_rtogs ldan bzang mo ba/_lha 'phrang so ba/_slob dpon lcags ri ba/_sangs rgyas gzhon nu 'od/_rgya ma ba bkra shis rgyal mtshan/_mkhan chen sangs rgyas rin chen/_grags pa tshul khrims/_rgyal ba bzang po/_bya bral bsod nams rin chen/_chos grags bzang po/_rin chen rgyal mtshan/_rgyal ba phyag na/_kun dga' blo gros/_te'u ri pa rin chen chos rgyal/_gnyug la paN chen man chad 'dra'o/_/rje rin po che'i gsung rab lam gyi gtso bo rnam gsum gyi rtsa ba'i lung brgyud ni/_rje tsong kha pa/_mkhas grub rje/_'brong rtse lha btsun rin chen rgya mtsho' blo gros/_bzang po bkra shis/_ye shes rtse mo/_/tshul khrims stobs 'bar 'od zer/_don yod rgyal mtshan/_sangs rgyas ye shes/_blo bzang chos rgyan/_ngag dbang bstan 'dzin phrin las/_blo bzang mkhas btsun/_nges legs lhun grub/_yon tan dar rgyas/_bsod nams bzang po/_klu 'bum pa dge 'dun rgya mtsho/_dkon mchog 'jigs med dbang po/_bstan 'dzin rgya mtsho/_lha btsun don grub rgyal mtshan/_ye shes gong 'phel/_rje bla ma/_de las so/_/de'i bshad khrid kyi brgyud pa ni/_rje btsun 'jam dpal dbyangs/_rgyal ba </div> | |||
<div class="folio"><span class="shoglhe">484</span> | |||
'jam dpal snying po/_ba so chos kyi rgyal mtshan/_grub chen chos rdo rje/_dben sa ba blo bzang don grub/_mkhas grub sangs rgyas ye shes/_paN chen chos kyi rgyal mtshan/_sngags chen dkon mchog rgyal mtshan/_paN chen blo bzang ye shes/_mkhas grub ngag dbang byams pa/_rje byams pa smon lam/_ye shes bstan pa rab rgyas/_yongs 'dzin ngag dbang chos 'phel/_mchog sprul ngag dbang ye shes rgyal mtshan/_kun mkhyen bla ma rin po che/_des bdag la'o/_/dge ldan phyag chen rgyal ba'i gzhung lam paN chen blo bzang chos kyi rgyal mtshan gyis mdzad pa ni/_de nyid nas/_'di'i brgyud pa brnyed na 'dir bcug_/dbu ma'i lta khrid bdud rtsi'i snying po mang thos klu sgrub pas mdzad pa'i khrid lung gi brgyud pa ni/_grol mchog yan khrid brgya ltar la/_de nas klu sgrub rgya mtsho/_ngag dbang chos grags/_sa skya pa kun dga' bsod nams/_de sras bsod nams dbang phyug_/mkhan chen bsod nams mchog grub/_byams pa ngag dbang lhun grub/_rmor chen kun dga' lhun grub/_gnas gsar pa legs 'byung /_sa chen kun dga' blo gros/_byams pa nam mkha' 'chi med/_byams pa kun dga' bstan 'dzin/_kun mkhyen bla ma rin po che 'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/gzhan stong lta khrid ni grol mchog sogs 'og nas 'byung ba'i khrid brgya ltar la/_rig 'dzin tshe dbang nor bu nas/_kun mkhyen bstan pa'i nyin byed/_karma tshe dbang kun khyab/_rgyal dbang bdud 'dul rdo rje/_rdo rje 'chang pad+ma nyin byed dbang po' zhal snga nas bdag la'o/_/dbu ma'i lta khrid gnyis ka 'og gi khrid brgya'i brgyud pa ltar drangs na legs so/_/paN chen blo bzang chos rgyan gyis mdzad pa'i bla ma mchod pa'i cho ga bde </div> | |||
<div class="folio"><span class="shoglhe">485</span> | |||
stong dbyer med ma'i khrid lung gi brgyud pa ni/_rje btsun 'jam dbyangs/_dbu ma pa dpa' bo rdo rje/_rje 'jam dpal snying po/_rtogs ldan 'jam dpal rgya mtsho/_ba so chos rgyan/_grub chen chos rdor/_blo bzang don grub/_sangs rgyas ye shes/_blo bzang chos rgyan/_dkon mchog rgyal mtshan/_bla bzang ye shes/_bzod pa rgya mtsho/_ngag dbang byams pa/_ye shes rgyal mtshan/_ye shes bstan rgyas/_'jam dbyangs smon lam/_byang rtse blo bzang mkhas grub/_kun mkhyen bla ma rin po che/_des bdag la'o/_/bka' srung mgon po bzhi sbrag gi rjes gnang gi brgyud pa ni/_rdo rje 'chang /_bram ze mchog sred/_rA hu la/_jo bo/_/'brom/_spyan snga/_bya yul pa/_mus sman pa/_gro ston bdud rtsi grags/_zhang ston chos 'byung /_sangs rgyas sgom pa/_mchims nam mkha' grags/_skyo ston smon tshul/_byang chen pa bsod nams 'phel/_bla ma tshul rgyal/_bla chen bsod blo/_spyan snga sbyin pa dpal/_mkhan chen grags don pa/_rwa ston pa/_rje kun dga' mchog grub/_rje grol mchog_/rje kun dga' bkra shis/_rje btsun tA ra nA tha man chad gong gi bka' gdams lha bzhi'i rjes gnang dang 'dra/_gri gug dpa' gcig gi bzlas lung ni/_mkhan chen grags don dpal nas/_mkhan chen bsod nams mchog grub/_mkhan chen gnas rtse ldeng ba/_gnas brtan lha chung ba/_rje byams pa lhun grub/_rje btsun sogs so/_/dzam dkar lha lnga ni/_spyan ras gzigs/_rgya brtson 'grus seng ge/_nag tsho tshul rgyal/_rong pa phyag sor ba/_pu to ba/_sha ra ba/_gtum ston pa/_chu mig pa grags pa rgyal mtshan/_gro ston bdud rtsi grags/_zhang ston chos blo/_mchims nam mkha' grags/_dpal sdings pa/_'dul 'dzin grags pa/_bla ma rgya gar rgyal mtshan/_bla ma seng ge rgyal mtshan/_kun mkhyen rong po/_paN chen rin po che/_brag dkar sems dpa'/_rje rdo ring ba kun dga' rgyal mtshan/_rje btsun tA ra nA tha </div> | |||
<div class="folio"><span class="shoglhe">486</span> | |||
man chad gong ma rnams dang 'dra/_gsum pa gdams ngag lam 'bras lam skor dang bcas pa rnams kyi dang po gzhung rtsa ba rdo rje'i tshig rkang /_bsdus don/_rnam 'grel tshig bcad ma/_'khor 'das dbyer med kyi gzhung rtsa ba/_khrid yig jo lcags ma/_tshig bcad ma/_de'i bsdus don ngor chen gsung /_gzhung bshad gnyags ma rnams kyi lung gi brgyud pa ni yan chad 'og gi dbang brgyud ltar la/_ngor chen/_mus chen/_de gnyis ka las rgyal tshab kun dbang /_dkon mchog 'phel ba/_sa lo 'jam pa'i rdo rje/_de gnyis ka las dkon mchog lhun grub/_sngags 'chang kun dga' rin chen/_bsod nams dbang po/_kun dga' bsod nams/_kun dga' bkra shis/_bsod nams rin chen/_kun dga' blo gros/_nam mkha' 'chi med/_gdong bla ma bstan 'dzin phun tshogs/_byams pa kun dga' bstan 'dzin/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/gnyis pa smin byed kyi rdor man ngag lugs kyi rgyu dus kyi dbang gi brgyud pa ni/_rdo rje 'chang /_bdag med ma/_bir wa ///pa/_nag po pa/_DA ma ru pa/_a wa d+hU ti pa/_ga ya d+ha ra/_'brog mi lo tsA ba/_se ston kun rig_/zhang ston chos 'bar/_sa chen kun dga' snying po/_bsod nams rtse mo/_grags pa rgyal mtshan/_sa skya paN chen/_chos rgyal 'phags pa/_dkon mchog dpal/_bsod nams dpal/_dpal ldan bla ma bsod nams rgyal mtshan/_dpal ldan tshul khrims/_bud+d+ha shrI/_ngor chen rdo rje 'chang /_mus chen sems dpa' chen po/_rgyal tshab kun dga' dbang phyug_/yongs 'dzin dkon mchog 'phel ba/_lha mchog seng ge/_dkon mchog lhun grub/_sangs rgyas seng ge/_/nam mkha' dpal bzang /_bsod nams lhun grub/_dpal mchog rgyal mtshan/_sangs rgyas phun tshogs/_bsod nams dpal ldan/_dpal ldan chos skyong /_chos skyong bzang po/_nam mkha' 'chi </div> | |||
<div class="folio"><span class="shoglhe">487</span> | |||
med/_byams pa rnal 'byor 'jam dpal bzang po/_rdo rje 'chang thams cad mkhyen pa 'jam dbyangs mkhyen brtse'i dbang po/_des bdag la thugs rje chen pos bka' drin tu stsal ba'o/_/dkon mchog lhun grub kyis mdzad pa'i sgrub dkyil gnyis kyi lung rgyun de phyin chad dbang brgyud dang mtshungs la/_'jam dbyangs blo gter dbang pos mdzad pa'i dbang chog ni mdzad pa po nyid las so/_/gsum pa khrid la lam 'bras ngor lugs tshogs bshad kyi brgyud pa'ang de dang mtshungs/_brgyud 'debs sogs ngor chen gsung rnams kyang de dang mtshungs/_khrid yig sbas don kun gsal sogs tshan bzhi'i brgyud pa ni/_dpal ldan bla ma dam pa/_gzungs kyi dpal ba/_bzang po rgyal mtshan/_sems dpa' dkon mchog rgyal mtshan/_rdzong chung byams pa rdo rje rgyal mtshan/_dkon mchog dpal/_chos dpal 'byor/_byang chub dbang rgyal/_paN chen bde ba'i rdo rje/_lha dbang phrin las/_tshul khrims bkra shis/_rin chen bsod nams mchog grub/_byams pa ngag dbang lhun grub/_gnas gsar ba legs pa'i 'byung gnas/_sa chen kun dga' blo gros/_zur 'chad pa rin chen rgyal mtshan/_kun dga' bkra shis/_sa skya pa kun dga' rgyal mtshan/_rin chen blo gsal bstan skyong /_'jam mgon bla ma rin po che/_des bdag la bka' drin tu stsal to/_/lam sbas bshad dang brda don gsal ba'i khrid brgyud ni/_khrid brgya ltar la/_lung brgyud ni/_bdag chen rdo rje 'chang blo gros rgyal mtshan/_rdo ring kun spongs pa/_tshar chen blo gsal rgya mtsho/_'jam dbyangs mkhyen brtse'i dbang phyug_/bslab gsum rgyal mtshan/_dbang phyug rab brtan/_bsod nams mchog ldan/_bsod nams mchog grub/_mkhyen rab byams pa/_rmor chen kun dga' lhun grub/_gnas gsar ba legs pa'i 'byung gnas/_sa chen kun dga' blo </div> | |||
<div class="folio"><span class="shoglhe">488</span> | |||
gros/_byams pa nam mkha' 'chi med/_byams pa kun dga' bstan 'dzin/_kun mkhyen bla ma rdo rje 'chang chen po/_des bdag la'o/_/lam 'bras phag gru lugs stag lung thang pa rin po ches mdzad pa'i khrid yig gi lung brgyud ni/_sa chen/_phag gru/_thang pa bkra shis dpal/_sku yal sprul pa'i skyes mchog_/sangs rgyas yar byon/_sangs rgyas dbon/_o rgyan mgon po/_rgyal ba'i mtshan can/_rat+na kA ra/_grags pa'i mtshan can/_mi g.yo mgon po/_a ba d+hU ti/_'jig rten dbang phyug_/pad+ma rgyal po/_mtsho skyes rdo rje/_kun dga' bkra shis/_ngag dbang rnam rgyal/_bkra shis dpal grub/_grags pa legs grub/_dam chos phun tshogs/_bstan 'dzin rnam rgyal/_grags pa rin chen shes rab/_bkra shis grags pa rgyal mtshan/_grags pa rin chen legs grub/_chos dbyings lhun grub/_ngag dbang bstan pa'i nyi ma/_'phags mchog grags pa kun gsal/_rtse sprul grags pa yongs khyab/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/bshad rgyud rdo rje gur gyi dgongs pa dag pa gsum gyi khrid kye rdor 'grel pa lugs sam rtsa ba med pa'i lam 'bras su grags pa'i khrid brgyud ni khrid brgya ltar la/_'phags pas mdzad pa'i khrid yig gi lung brgyud ni/_chos rgyal 'phags pa/_zhang dkon mchog dpal/_brag phug pa/_'jam dbyangs don yod rgyal mtshan/_slob dpon 'dul ba 'dzin pa/_byang chub seng ge/_shar chen ye shes rgyal mtshan/_ngor chen rdo rje 'chang /_kun dga' dbang phyug_/dkon mchog 'phel ba/_sa lo kun dga' bsod nams/_dkon mchog lhun grub/_shar khang shes rab rgyal mtshan/_nam mkha' dpal bzang /_byams pa kun dga' bkra shis/_nam mkha' sangs rgyas/_dpal mchog rgyal mtshan/_don grub rgyal mtshan/_khams ston nam mkha' dpal </div> | |||
<div class="folio"><span class="shoglhe">489</span> | |||
bzang /_sangs rgyas ye shes/_kun dga' blo gros/_chos bkra shis/_kun dga' rab rgyas/_chos dpal 'byor/_ngag dbang grags pa/_kun dga' dpal bzang /_kun dga' 'jam dpal/_ngag dbang legs grub/_kun mkhyen bla ma rin po che/_des bdag la'o/_/lam skor phyi ma brgyad kyi khrid brgyud jo nang khrid brgya ltar la/_de dag gi gzhung rnying Dom+bi pa'i lhan cig skyes sgrub kyi lung brgyud ni/_Dom+bi pa/_ngo mtshar rdo rje/_nags khrod pa/_gar+b+ha ri pa/_bsod snyoms pa/_mi thub zla ba/_dpa' bo rdo rje/_'brog mi /// ye shes/_se ston kun rig_/zhang ston chos 'bar/_sa chen kun dga' snying po/_bsod nams rtse mo/_grags pa rgyal mtshan/_sa skya paN chen/_kha'u pa 'od zer /_la ru ba bsod nams seng ge/_ye shes mgon po/_bag ston gzhon nu tshul khrims/_tshul khrims rgyal mtshan/_dpal ldan tshul khrims/_bud+d+ha shrI/_ngor chen/_mus chen dkon mchog rgyal mtshan/_zhwa lu ba sangs rgyas dpal bzang /_mus pa nam mkha' dpal bzang /_dkon mchog lhun grub/_nam mkha' dpal bzang /_kun dga' bsod nams lhun grub/_mkhyen rab bstan 'dzin bzang po/_byams pa ngag dbang lhun grub/_rmor chen kun dga' lhun grub/_gnas gsar legs pa'i 'byung gnas/_sa chen kun dga' blo gros/_yang na/_ngor chen nas/_dkon mchog blo gros/_dpal ldan rgyal po/_bzang po dpal/_nam mkha' dbang phyug_/she'u lo tsA kun dga' chos grags/_mkhyen rab bstan bzang man sngar ltar la/_kun blo nas/_zur 'chad pa rin chen rgyal mtshan/_slob dpon kun dga' bkra shis/_'jam mgon kun dga' rgyal mtshan/_rin chen blo gsal bstan skyong /_'jam mgon thams cad mkhyen pa/_des bdag la'o/_/slob dpon mtsho skyes kyi rdzogs rim zab pa'i tshul dgu ni/_pad+ma badz+ra'am mtsho skyes rdo rje/_in+d+ra b+hU ti/_lcam lak+Sh+ma////_ka ra/</div> | |||
<div class="folio"><span class="shoglhe">490</span> | |||
nag po spyod pa'i rdo rje/_bram ze dpal 'dzin/_paN chen g+ha ya d+ha ra/_'brog mi lo tsA'o/_/nag po spyod pa'i rdo rje'i gtum mo lam rdzogs ni/_nag po spyod pa/_dpal 'dzin/_ga ya d+ha ra/_'brog mi lo tsA ba/_slob dpon u tsi ta 'chi ba med pa'i yon po bsrang ba ni/_u tsi ta/_spyod pa'i rdo rje/_dpal 'dzin/_ga ya d+ha ra/_'brog mi/_'phags pa klu sgrub kyi sems thag bcad pa'i man ngag dang /_ngag dbang grags pa'i phyag chen yi ge med pa sogs rje btsun grags pas mdzad pa rnams ni/_mdzad pa po phyin brgyud pa snga ma dang mtshungs/_tog tse pa'i bsam mi khyab pa'i rim pa ni/_tog tse pa/_b+hu Sha na pa/_d+ha ma pa/_kah+Na pa/_dpa' bo rdo rje/_'brog mi/_in+d+ra b+hU ti'i phyag rgya lam rdzogs nye brgyud ni/_in+d+ra b+hU ti che ba/_lcam legs smin/_paN chen shes rab gsang ba/_'brog mi lo tsA man chad sngar ltar ro/_/sgo drug chos 'brel gyi khrid brgyud jo nang khrid brgya ltar la/_lung brgyud dpal ldan bla ma dam pa bsod nams rgyal mtshan phyin chad khrid yig sbas don gsal ba dang mtshungs/_bla ma sa skya pa chen po' zhen pa bzhi bral gyi khrid brgyud ni/_thub dbang /_'jam dbyangs/_sa chen kun snying /_bsod nams rtse mo/_grags rgyal/_sa paN/_'phags pa/_dkon mchog dpal/_brag phug ba/_smon lam rgyal mtshan/_dpal ldan tshul khrims/_ye shes rgyal mtshan/_ngor chen/_dkon mchog rgyal mtshan/_bsod nams seng ge/_/sangs rgyas rin chen/_nam mkha' dbang phyug_/kun dga' legs grub/_kun dga' chos grags/_kun dga' rnam rgyal/_bstan 'dzin bzang po/_ngag dbang lhun grub/_rmor chen/_kun dga' legs 'byung /_kun dga' blo gros/_'chi med bstan pa'i nyi ma/_rdo rje rin chen/_byams pa kun dga' bstan 'dzin/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/de'i rtsa tshig sogs khrid kyi yig </div> | |||
<div class="folio"><span class="shoglhe">491</span> | |||
cha rnams ni mdzad pa po so sor phyin chad khrid kyi dkyus dang mthun zhing /_ngag dbang legs grub kyis mdzad pa'i khrid 'chad thabs ni/_de nyid nas rje bla ma la'o/_/chos rje kun dga' chos 'phel gyis mdzad pa'i lam 'bras bla mchod ni/_ngor gyi khri rabs rim par brgyud de/_byams pa rnal 'byor 'jam dpal bzang po/_rje bla ma las so/_/bstan srung gur lha brgyad kyi rjes gnang gi brgyud pa ni/_rdo rje 'chang /_bram ze mchog sred/_nor bu gling pa/__ka ra warma/_lo tsA ba rin chen bzang po/_brag steng pa yon tan tshul khrims/_mal lo/_/sa skya pa gong ma lnga/_a gnyan dam pa/_bdag nyid chen po bzang po dpal/_dga' ldan pa kun bsod/_gnas rin rgyal/_bla ma dam pa/_dpal ldan pa/_shar chen/_ngor chen/_chu mig bdag chen/_paN chen rin po che/_spyang lung pa/_rje btsun grol mchog_/'jam dbyangs kun dga' rgyal mtshan/_rje btsun tA ra nA tha phyin chad bka' gdams kyi mgon po bzhi sbrags dang mtshungs so/_/bzhi pa mnga' bdag mar pa'i bka' brgyud kyi gdams ngag gi thog mar gzhung rtsa 'grel rnams kyi thun mong phyag chen skor la/_dpal rnyogs pa med pa'i rgyud kyi lung rgyun ni/_rdo rje 'chang /_blo gros rin chen/_bram ze chen po sa ra ha/_dpal mgon 'phags pa klu sgrub/_grub chen sha ba ri ba/_mnga' bdag mai tri pa/_mar pa chos kyi blo gros/_yang na rdo rje 'chang /_bdag med ma/_klu sgrub/_tai lo/_nA ro/_mar pa/_mes ston bsod nams rgyal mtshan/_rtsa skya pa /// ye shes/_rgya yon tan bzang po/_khams pa /// rdo rje/_dbus pa sangs rgyas 'bum/_lo tsA ba mchog ldan/_bla ma dpal ldan seng ge/_bu ston rin chen grub/_g.yung ston rdo dpal/_yang na mai tri pa nas/_rgya gar phyag na/_mnga' ris nag po sher dad/_bla ma so ston/_myang ston rtsag se/_rog ston bde ba/_lce yon tan/_lce </div> | |||
<div class="folio"><span class="shoglhe">492</span> | |||
mdo sde seng ge/_chos sku 'od zer/_dbus pa sangs rgyas 'bum/_lo tsA ba mchog ldan/_bag ston gzhon nu tshul khrims/_rgyal ba g.yung ston pa/_de nas bla ma bsod nams bzang po/_bla ma tshul khrims mgon po/_byang sems bsod nams rgyal mtshan mkhan chen bsod nams bzang po/_go shrI dpal 'byor don grub/_rgyal dbang karma ka bdun pa chos grags rgya mtsho/_sangs rgyas mnyan pa grub chen/_rje brgyad pa mi bskyod rdo rje/_karma legs bshad sgra dbyangs/_dge slong rdo rje chos/_che tshang karma bstan skyong /_rje dkon mchog bstan 'dzin/_'jam mgon gsung rab rgya mtsho/_kun mkhyen bstan pa'i nyin byed/_rgyal dbang bdud 'dul rdo rje/_dpal ldan dpa' bo gtsug lag chos kyi rgyal po/_des bdag la stsal ba'o/_/bram ze chen po' dmangs do ha ni/_sa ra ha pa/_sha ba ri/_mai tri pa/_dngul chu bai ro/_rje dus gsum mkhyen pa/_ras chen bsod nams grags pa/_spom brag pa bsod nams rdo rje/_karma pak+shi/_gnyan ras dge 'dun 'bum/_rje rang byung rdo rje/_g.yung ston pa man chad sngar dang 'dra/_de'i bsdus don dpal phu bas mdzad pa lung med/_sha ba ri pa'i snying po don gyi man ngag gi brgyud pa ni/_de nyid nas mai tri pa/_rgya gar phyag na/_brang ti blo gros dbang /_gtsang yang dag 'bar/_phug gzungs skyabs/_gtsang 'byung ser/_lce ston mdo sde seng ge man chad gong dang mtshungs/_tai lo pa'i phyag chen gang+gA ma ni/_de nyid nas/_nA ro pa/_mar pa lo tsA/_mi la ras pa/_mnyam med dwags po/_dus gsum mkhyen pa/_'gro mgon ras chen/_spom brag pa/_grub chen pak+shi/_gnyan ras/_rang byung rdo rje/_g.yung ston pa/_rol pa'i rdo rje/_mkha' spyod dbang po/_de bzhin gshegs pa/_drung rma se blo gros rin chen/_chos dpal ye shes/_blo gros grags pa/_bya btang blo gros rgya mtsho/_don grub bkra shis/_legs bshad sgra dbyangs/_blo </div> | |||
<div class="folio"><span class="shoglhe">493</span> | |||
gros rnam rgyal/_sangs rgyas rin chen/_drung rin po che kun dga' rnam rgyal/_gar dbang karma bstan skyong /_bsod nams 'gyur med/_dkon mchog bstan 'dzin/_sgrub brgyud bstan pa rnam rgyal/_gsung rab rgya mtsho/_chos kyi 'byung gnas/_dge legs rab rgyas/_drung 'gyur med bstan 'phel/_bstan 'dzin dge legs nyi ma/_des bdag la'o/_/de'i sa bcad dang 'grel ba rang byung zhabs kyis mdzad pa ni/_mdzad pa po phyin chad de dang 'dra/_nA ro pa'i tshig bsdus ni/_de nyid nas mar pa lo tsA sogs 'dra/_de'i 'grel chung rtog sla mdzad pa po nyid las nos/_mai tri pa'i de kho na nyid bcu pa ni/_mai tri pa man rnyogs pa med pa'i rgyud ltar ram/_yang na mai tri pa nas/_grub thob te pu pa/_ras chung rdo rje grags pa/_bur sgom nag po/_phag gru rdo rje rgyal po/_rgyal lo phug pa/_gser sding pa gzhon nu grub/_kun mkhyen chos sku 'od zer man gong ltar ro/_/mar pa'i yid la mi byed pa'i mgur rtsa ni/_de nyid nas mi la sogs dang /_rje btsun mi las mdzad pa'i phyag chen ye shes gsal byed ni/_de nyid nas dwags po rin po che sogs dang /_rje btsun sgam po pas mdzad pa'i phyag rgya chen po lam gcig chod kyi gdams pa ni/_de nyid nas dus mkhyen sogs snga ma ltar ro/_/thun min chos drug gi skor la/_bka' yang dag pa'i tshad ma'i lung brgyud ni/_rdo rje 'chang /_ye shes mkha' 'gro/_phyag rdor/_tai lo/_nA ro/_mar pa/_mi la/_ras chung ba/_de las rgyal ba lo dang sum pa gnyis/_bur sgom rnams kyis gsan/_phyi ma las phag grus gsan/_de nas gling ras sam/_gling ras kyis lo sum gnyis las kyang gsan/_des gtsang ba rgya ras la gnang /_de nas dbon ras dar ma seng ge/_gzhon nu seng ge/_nyi ma seng ge/_de khu dbon gnyis ka las dbon rdor gling pa seng ge shes rab kyis zhus/_de nas spos skya ba seng ge rin chen/</div> | |||
<div class="folio"><span class="shoglhe">494</span> | |||
seng ge rgyal po/_kun dga' seng ge/_rdo rje rin chen/_blo gros seng ge/_shes rab seng ge/_ye shes rin chen/_nam mkha' dpal bzang /_shes rab bzang po/_chos rje kun dga' dpal 'byor/_ngag dbang chos kyi rgyal po/_'jam dbyangs chos kyi grags pa/_de las a wa d+hU ti pa dang /_ngag gi dbang phyug grags pa rgyal mtshan gnyis kyis zhus/_gnyis ka las kun mkhyen pad+ma dkar po/_lha rtse ngag dbang bzang po/_dpag bsam dbang po/_yongs 'dzin kun dga' lhun grub/_chos kyi dbang phyug_/dge legs bzhad pa/_'jam mgon dgyes pa/_'jam dpal dpa' bo/_/kun gzigs chos kyi snang ba/_rgyal dbang theg mchog rdo rje/_thams cad mkhyen pa mkhyen brtse'i dbang po/_des bdag la'o/_/snyan brgyud rdo rje'i tshig rkang ni/_rdo rje 'chang /_ye shes mkha' 'gro/_tai lo pa sogs dang /_chos drug ka dpe che chung /_tai lo pa'i chos drug man ngag_/nA ro pa'i chos drug rdo rje'i mgur/_rje btsun mi la'i snyan brgyud gsal ba skor gsum rnams kyang gong gi phyag chen gang+gA ma'i brgyud pa dang mtshungs/_gnyis pa gdams ngag khrid kyi rim pa la/_dang po smin byed rgyu dbang /_gnyis pa grol byed khrid gzhung dngos la rtsa ba dang yan lag gnyis las/_dang po rtsa ba snyan brgyud kyi chos skor la rgyas 'bring bsdus gsum las/_rgyas pa ras chung snyan brgyud las byung ba til+li pa'i gzhung chung /_thun mong yid bzhin nor bu/_steng sgo rnam grol chos drug_/thabs lam 'khrul 'khor/_'og sgo bde chen/_'od rig bde chen/_phyag chen ye shes gsal byed bcas kyi brgyud pa ni/_rdo rje 'chang /_ye shes mkha' 'gro/_tai lo pa/_nA ro pa/_mar pa/_mi la/_ras chung pa/_khyung tshang pa/_de'i thugs sras mar ston tshul khrims 'byung gnas/_slob dpon star sgom/_ma gcig ang jo ste thugs sras grub thob rnam gsum/_gsum ka las zhang </div> | |||
<div class="folio"><span class="shoglhe">495</span> | |||
lo tsA/_'gro mgon d+ha ra shrI/_byang sems bsod nams rgyal mtshan/_ma gcig kun ldan ras ma/_mkhas btsun gzi brjid rgyal mtshan/_dbang phyug shes rab/_ri khrod pa gzhon nu rgyal mtshan/_ras chen gdan gcig pa/_mtshan ldan 'phyi pa/_'dul 'dzin ngag gi dbang po/_shar rab 'byams pa sangs rgyas seng ge/_gtsang smyon chos kyi seng ge/_rgod tshang ras chen/_des gnas pa rab 'byams pa byams pa phun tshogs/_karma bkra shis/_sangs rgyas 'od zer te rab 'byams rnam gsum du grags pa la gnang /_gsum ka las kun mkhyen grub mchog dbang pos gsan/_de nas phrin las rgya mtsho/_bka' brgyud sgron me/_yon tan rgya mtsho/_chos rje gling pa/_dbang po/_ye shes skal bzang /_dpal ldan rgya mtsho/_dge'u pa nges don bstan 'dzin chos kyi rgya mtsho/_mthu stobs rgya mtsho/_kha rag pa rin chen 'od zer/_dge'u bka' brgyud phrin las dbang phyug_/'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/phyag chen yi ge bzhi pa'i sgor brgyud ni/_rdo rje 'chang /_rdo rje snying po/_te lo/_nA ro/_mar pa/_mi la/_dwags po/_phag gru/_gling ras/_rgya ras/_rgod tshang ba/_yang dgon pa/_spyan snga rin ldan/_zur phug chos rje/_ri khrod ras chen/_sman sgom 'od zer seng ge/_la phyi pa nam mkha' rgyal mtshan/_'dul 'dzin ngag gi dbang po/_stag lung ngag dbang grags pa/_sha ra rab 'byams pa man chad sngar ltar ro/_/'bring po ngam rdzong snyan brgyud kyi rtsa ba tshe ring skor gsum gyi gzhung ni/_ras pa bod+hi rA dza nas gung thang ras pa dang g.yag phu ba sogs rim par brgyud de snyan brgyud kyi dkyus su bzhugs la/_phyag chen ye shes gsal byed dang /_bsdus pa dwags po snyan brgyud kyi rtsa ba ni gong gsal mi la'i phyag chen gyi rtsa ba sogs dang brgyud pa 'dra/_lus med mkha' 'gro'i chos skor dgu'i rtsa ba'i </div> | |||
<div class="folio"><span class="shoglhe">496</span> | |||
lung brgyud kyang de ltar la khrid kyi brgyud pa ni/_ras chung snyan brgyud ltar ro/_/snyan gyi shog dril bzhi ni/_zung mang snyan brgyud kyi dkyus su bzhugs pas brgyud pa rtsa rlung 'pho ba gnyis ni nA ro pas mar pa la gnang /_phyag chen bar do gnyis mai tri pas mar pa la gnang /_de nas dol gyi mtshur ston dbang nge /_gshan sgom sgom chung /_dwags po mdo rtse/_slob dpon nyi ma lung pa/_bde gshegs rin po che tog rtse sgang pa/_snye mdo thams cad mkhyen pa chos rje kun dga' don grub/_g.yung ston rdo rje dpal man chad snyan brgyud dang 'dra/_gnyis pa dwags po bka' brgyud kyi bka' srol so so las phyung ba'i khrid kyi skor la/_rtsa ba dwags po gdan sa'i lugs zab lam chos drug dang /_phyag rgya chen po' khrid/_khrid yig gi lung dang bcas pa'i brgyud pa ni/_rdo rje 'chang /_rnal 'byor ma/_byang sems bde ba'i mgon po/_sa ra ha/_klu sgrub/_sha ba ri pa ste phyag chen brgyud pa/_klu sgrub/_'phags pa lha/_zla ba grags pa/_ma taM gi pa ste bskyed rim sgyu lus brgyud pa/_lU yi pa/_DeM gi pa/_d+ha ri ka pa/_su kha d+ha ri ste thabs lam gtum mo' brgyud pa/_Dom+b+hi pa/_bIn sa/_l+wa ba pa/_in+d+ra b+hU ti te rmi lam 'od gsal brgyud pa/_rnal 'byor su kha pa/_thang lo pa/_shing lo pa/_kar+Na ri pa ste bar do 'pho ba'i brgyud pa/_thams cad kyi bka' babs 'dus pa te lo nas/_nA ro/_a wa d+hU ti pa/_mar pa/_mi la/_sgam po lha rje/_dbon sgom tshul khrims snying po/_la yag pa byang chub dngos grub/_mkhan chen byed dkar ba/_snyi sgom chen po/_'bri gung gling pa mched/_dpal ldan lha lung pa/_mkhan chen lha btsun pa/_jo sras rdo rje blo gros/_spyan snga chos kyi rgyal mtshan/_chos kyi seng ge/_chos kyi dbang phyug_/mkhan chen rgyal mtshan bzang po/_spyan snga bsod nams rgyal mtshan/_rje bsod nams lhun grub/_paN chen bkra shis rnam rgyal/_spyan snga bsod nams mtshan can/_nor bu rgyan pa/</div> | |||
<div class="folio"><span class="shoglhe">497</span> | |||
spyan snga rin chen rdo rje/_bzang po rdo rje/_lhun grub nges don dbang po/_grub chen dam chos dbang phyug_/bstan pa dar rgyas/_grub dbang byang chub rdo rje/_byang sems kun dga' snying po/_rgyal sras gzhan phan mtha' yas/_rdo rje 'chang mkhyen brtse'i dbang po/_des bdag la bka' drin tu stsal ba'o/_/dwags po rin po che'i chos bzhi mdor bsdus kyi brgyud pa'ang de dang mtshungs/_sems khrid yid bzhin nor bu dang 'pho ba don gyi grong 'jug gnyis ni/_rje btsun sgam po pa/_skyes bu ye shes rdo rje/_des gter du sbas pa 'gro mgon dung mtsho ras pas bton cing /_sne'u bya bral ba rdo rje mdzes pa sogs la bstsal nas rim par brgyud de grub chen blo gros rin chen gyis snyan brgyud kyi chos sder bkod pa ste de phyin chad snyan brgyud gzhung dang brgyud pa 'dra/_'gro mgon tshal pa bka' brgyud las/_zhang tshal ba'i phyag rgya chen po' lam mchog mthar thug dang sgom ma mo chen mo gnyis kyi brgyud pa ni/_rdo rje 'chang /_ye shes DA ki/_rtsa ba'i bla ma drug_/zhang brtson 'grus grags pa/_mnyam med /// ye shes/_btsan khang pa sangs rgyas gzhon nu/_kun dga' rgyal mtshan/_rje grags pa bzang po/__bsod nams/__pha la/_dpal ldan rgyal mtshan/_grags pa bsod nams/_dge 'dun dpal ldan/_grags pa rgya mtsho/_ngag dbang rgya mtsho/_bsod nams rgyal mtshan/_skal ldan rgya mtsho/_chos dbyings rang grol/_lnga pa chen po/_pad+ma phrin las/_kun dga' bsod nams/_thub bstan dar rgyas/_'gyur med chos 'phel/_blo bzang 'byung gnas/_grags pa mkhas grub/_skal bzang mkhas grub/_chu bzang bla ma/_dge bshes ye shes gong 'phel/_kun mkhyen bla ma 'jam dbyangs zhabs las bka' drin tu nos so/_/bka' rgya ma'i don bsdus zhwa dmar lnga pa'i gsung ni/_dkon mchog yan lag_/dbang phyug rdo rje/_chos kyi dbang phyug_/karma nyi ma/</div> | |||
<div class="folio"><span class="shoglhe">498</span> | |||
karma phrin las/_don yod snying po/_chos kyi don grub/_chos kyi 'byung gnas/_bdud 'dul rdo rje/_pad+ma nyin byed dbang po/_des bdag la'o/_/sgrub brgyud karma kaM tshang gi khrid skor las phyag chen lhan cig skyes sbyor gyi khrid yig_/chos drug go bya'i chings dang /_chos drug gser zhun ma bcas rgyal ba rang byung rdo rjes mdzad pa'i brgyud pa ni/_mdzad pa po phyin chad 'og gi phyag chen brgyud pa ltar la rgyal dbang bcu bzhi pa theg mchog rdo rjes bka' drin tu stsal ba'o/_/phyag chen lhan cig skyes sbyor gyi brgyud pa ni/_rdo rje 'chang /_blo gros rin chen/_sa ra ha pa/_'phags pa klu sgrub/_sha ba ri pa/_mai tri pa/_lho brag mar pa/_rje btsun mi la/_chos rgyal/_dwags po lha rje/_dus gsum mkhyen pa/_'gro mgon ras chen/_spom brag pa/_karma pak+shi/_mkhas grub o rgyan pa/_rang byung rdo rje/_g.yung ston rdo rje dpal/_rje rol pa'i rdo rje/_mkha' spyod dbang po/_de bzhin gshegs pa/_rat+na b+ha dra/_mthong ba don ldan/_'jam dpal bzang po/_dpal 'byor don grub/_chos grags rgya mtsho/_sangs rgyas mnyan pa/_mi bskyod rdo rje/_dkon mchog yan lag_/dbang phyug rdo rje/_chos kyi dbang phyug_/chos dbyings rdo rje/_ye shes snying po/_ye shes rdo rje/_chos kyi don grub/_byang chub rdo rje/_chos kyi 'byung gnas/_bdud 'dul rdo rje/_chos grub rgya mtsho gnyis ka las rdo rje 'chang pad+ma nyin byed dbang pos gsan/_des bdag la bka' drin tu stsal/_yang pad+ma nyin byed nas rgyal dbang bcu bzhi pa dang karma theg mchog bstan 'phel gnyis kyis gsan/_de gnyis kas bdag la stsal/_yang rje bcu gsum pa nas/_chags med bzhi pa karma bstan 'dzin phrin las/_de las kyang bka' drin thob/_khrid yig chos sku mdzub tshugs dang sngon 'gro'i ngag 'don lung rgyun kyang de dang 'dra/_rdo rje rnal 'byor ma'i lha khrid snying po bsdus pa ni/_mdzad pa po dpal gtsug lag phreng ba </div> | |||
<div class="folio"><span class="shoglhe">499</span> | |||
nas/_rgyal dbang dbang phyug rdo rje/_karma don rtogs/_karma dpal bzang /_karma kun mkhyen/_chos kyi 'byung gnas/_rje bcu gsum pa/_pad+ma nyin byed dbang po/_karma nges don bstan pa rab rgyas las nos/_gtsug lag rgya mtshos mdzad pa'i phyi sgrub zin bris ni/_mdzad pa po nas/_chos kyi dbang phyug_/grags pa mchog dbyangs/_karma tshogs gnyis/_karma bstan 'dzin rnam rgyal/_karma kun mkhyen man chad snga ma dang 'dra/_rang byung rdo rjes mdzad pa'i sku gsum ngo sprod ni phyag chen khrid yig sogs dang 'dra ba las rje bcu bzhi pa'i zhal snga nas bka' drin tu thob bo/_/de'i khrid yig kun khyab kyis mdzad pa ni/_mdzad pa po nas/_mchog sprul karma rat+na/_ri mgul sprul sku karma chos rgyal/_karma nges don dpal bzang /_rje bla ma mkhyen brtse'i dbang po/_de las so/_/zab lam nA ro chos drug gi khrid kyi brgyud pa ni/_ring brgyud bka' bzhi brgyud pa rnams dang /_nye brgyud rdo rje 'chang /_rdo rje rnal 'byor ma/_tai lo shes rab bzang po/_nA ro dz+nyA na sid+d+hi/_mar pa chos kyi blo gros/_rje btsun mi la man chad gong gi phyag chen dang 'dra/_chos drug bdud rtsi'i nying khu'i lung brgyud ni/_mdzad pa po gar dbang chos kyi dbang phyug_/rje bcu pa chos dbyings rdo rje phyin chad kyang khyad par med/_dpal ldan karma pa'i khyad chos sku gsum ngo sprod kyi khrid dang lung gi brgyud pa ni/_grub chen karma pa chos kyi bla ma/_mkhas grub o rgyan pa phyin chad sngar dang 'dra ba las/_rgyal dbang bcu bzhi pa'i bka' drin las thob/_rje de nyid kyis mdzad pa'i sku gsum ngo sprod kyi khrid yig ni/_mdzad pa po nas/_'jam dbyangs mkhyen brtse'i dbang po/_de las so/_/nA ro pa'i gegs sel gzer lnga'i lung brgyud ni ka dpe che chung rnams ltar ro/_/thun bzhi'i bla ma'i rnal 'byor ni/_rje brgyad pa mi bskyod rdo rje phyin kaM tshang gser phreng ltar la/_pad+ma nyin byed dbang po/</div> | |||
<div class="folio"><span class="shoglhe">500</span> | |||
karma theg mchog bstan 'phel las nos/_de'i dmigs rim dang rdo rje 'chang chung ma'i zin bris bcas kyi lung brgyud ni/_mdzad pa po karma chags med nas/_brtson 'grus rgya mtsho/_pad+ma don grub/_pad+ma lhun grub/_bde chen snying po/_kaM karma nor bu/_de las so/_/zur mang bka' brgyud las/_drung rma ses mdzad pa'i phyag chen gyi khrid ni/_rma se blo gros rin chen/_rtogs ldan chos dpal ye shes phyin ka dpe che chung sogs dang 'dra/_gnas mdo bka' brgyud kyi snying po thugs rje chen po bu lu'i dmar khrid ni/_karma chags med/_pad+ma kun dga'/_phrin las dbang 'byung /_shes rab grags pa/_bstan 'dzin don grub/_rje dbon bsam gtan mchog sprul rin po che karma theg mchog bstan 'phel/_de las bka' drin tu thob pa'o/_/phag grub bka' brgyud rtsa ba'i chos skor las 'gro mgon rdo rje rgyal pos mdzad pa'i phyag rgya chen po' gdams pa'i lung gi brgyud pa ni/_de nyid nas grub thob gling ras/_gtsang pa rgya ras/_rgyal ba rgod tshang pa/_spyan snga rin ldan pa/_zur phug pa/_g.yag phug pa/_thang chung ba shAka seng /_mkhon jo sras/_bya bral nam mkha' 'od/_mkhas btsun pa/_rdor 'dzin pa/_rin chen gzhon nu/_spyan snga bsod nams rgyal mtshan nas rim par brgyud de/_dge phyogs kyi bla ma zhig las/_rje bla ma 'jam dbyangs mkhyen brtses gsan/_de las bdag gis so/_/zung bzhi ya brgyad kyi skor las/_mgon po 'bri gung pa'i khyad chos phyag rgya chen po lnga ldan gyi khrid kyi brgyud pa ni/_rdo rje 'chang /_te lo/_nA ro/_/mar pa/_mi la/_dwags po/_phag gru/_'bri gung rin chen dpal/_tshul khrims rdo rje/_bsod nams grags pa/_spyan snga grags 'byung /_gcung rdo rje grags/_rin chen seng ge/_grags pa seng ge/_rdo rje rin chen/_rdo rje rgyal po/_'dzam gling chos rgyal/_don grub rgyal po/_rin chen dpal gyi rgyal mtshan/_rin chen dpal bzang /</div> | |||
<div class="folio"><span class="shoglhe">501</span> | |||
rin chen chos rgyal/_kun dga' rin chen/_rin chen phun tshogs/_bsod nams dpal gyi rgya mtsho/_chos rgyal phun tshogs/_bkra shis phun tshogs/_dkon mchog rin chen/_chos kyi grags pa/_dkon mchog phrin las rnam rgyal/_dkon mchog phrin las bzang po/_don grub chos rgyal/_bstan 'dzin 'gro 'dul/_lho chos kyi rgyal mtshan/_bstan 'dzin chos kyi nyi ma/_pad+ma nyin byed dbang po' zhal snga nas bka' drin tu stsal/_yang dkon mchog phrin las rnam rgyal nas karma chags med kyis gsan de nas gnas mdo gser phreng rim par brgyud de/_thugs rje chen po' dmar khrid rgyab chos kyi yig steng nas mchog sprul bstan 'dzin phrin las zhabs kyis stsal/_zhwa dmar lnga pa'i khrid yig gi lung rkyang brgyud pa ni/_dkon mchog 'bangs/_dbang phyug rdo rje/_chos kyi dbang phyug_/karma gsung rab/_karma rdo rje/_karma phrin las dbang po/_'jam mgon bstan pa'i nyin byed/_bdud 'dul rdo rje/_rdo rje 'chang pad+ma nyin byed/_des so/_/rje /// kA ras mdzad pa'i lnga ldan tshigs bcad ma'i khrid ni/_mdzad pa po nas/_bdud 'dul rdo rje/_pad+ma nyin byed/_de las so/_/phyag chen lnga ldan gyi gtor dbang brgyud pa ni/_chos kyi nyi ma yan lnga ldan khrid brgyud ltar la/_de nas/_bstan 'dzin pad+ma'i rgyal mtshan/_'gar dkon mchog bstan 'dzin/_chos nyid nor bu/_rig 'dzin dkon mchog bstan 'dzin/_des bdag la'o/_/chos drug gi brgyud pa ni/_skyob pa yan chad spyi ltar la/_dbon bsod nams grags pa/_gcung rdo rje grags pa/_thog kha pa rin seng /_mtshams bcad pa grags bsod/_bcu gnyis pa rdor rin/_nyer brgyad pa rdor rgyal/_nyer gnyis pa chos rgyal/_don grub rgyal po/_nam mkha' rgyal mtshan/_ngag dbang rgyal mtshan/_ngag dbang grags pa/_rin chen chos rgyal/_kun dga' rin chen/_rin chen phun tshogs/_dpal gyi rgya mtsho/_chos rgyal phun tshogs/_rnam </div> | |||
<div class="folio"><span class="shoglhe">502</span> | |||
'joms phun tshogs/_chos kyi grags pa nas/_chos kyi nyi ma'i bar lnga ldan ltar la/_de nas bstan 'dzin pad+ma'i rgyal mtshan/_ngag dbang bstan pa'i nyi ma/_'jam mgon mkhyen brtse'i zhabs kyis bdag la'o/_/bla med lhan skyes rnam bzhi'i rdzogs rim spyi brgyud kyang 'di dang 'dra/_dpal stag lung pa chen po' lugs kyi phyag chen lhan cig skyes sbyor gyi nyams khrid brgyud pa ni/_mar thang gi gdan rabs rim byon ltar na/_rdo rje 'chang /_blo gros rin chen/_bde ba'i dngos grub/_sa ra ha pa/_klu sgrub/_sha ba ri pa/_mai tri pa/_skyes mchog mar pa'am/_yang na/_rdo rje 'chang /_tai lo/_nA ro/_mar pa/_mi la/_dwags po/_phag gru/_stag lung thang pa/_sku yal pa/_sangs rgyas yar byon/_sangs rgyas dbon/_bkra shis bla ma/_sangs rgyas dpal bzang /_rat+na gu ru/_rat+nA ka ra/_nam mkha' 'jam dbyangs/_bkra shis dpal brtsegs/_byang chub rgya mtsho/_ngag dbang grags pa/_rnam rgyal grags pa/_rnam rgyal bkra shis/_rnam rgyal dpal bzang /_ngag dbang rnam rgyal/_bkra shis dpal grub/_grags pa legs grub/_'jam dpal rgya mtsho/_phrin las bstan 'dzin/_phrin las mchog grub/_de gnyis ka las grags pa rin chen shes rab/_phyi ma gnyis ka la bkra shis grags pa rgyal mtshan/_grags pa rin chen legs grub/_chos dbyings lhun grub/_ngag dbang bstan pa'i nyi ma/_kun mkhyen 'jam dbyangs mkhyen brtse/_des bdag la'o/_/mar thang gi brgyud pa gser phreng chung ba ltar na/_sangs rgyas dbon yan sngar ltar la/_rje o rgyan mgon po/_rgyal ba'i blo gros/_rat+nA ka ra/_grags pa rgyal mtshan/_mi g.yo mgon po/_'phags mchog 'jig rten dbang phyug_/pad+ma rgyal po/_mtsho skyes rdo rje/_kun dga' bkra shis/_ngag dbang rnam rgyal man chad 'dra'o/_/tshig brgyud gtso bor gyur pa ni/</div> | |||
<div class="folio"><span class="shoglhe">503</span> | |||
sangs rgyas dbon grags pa 'od zer/_kun dga' dpal/_o rgyan mgon po/_yon tan rgyal mtshan/_yon tan 'od zer/_blo gros rin chen/_don grub rin chen/_chos dpal bzang po/_mkhar drung bsod nams bkra shis/_mtsho skyes rdo rje man 'dra/_brgyud srol 'dir gdan sa bka' brgyud/_karma kaM tshang /_'bri gung /_'brug pa nas brgyud pa bcas 'du bas bka' babs lngar brtsi ba yin no/_/zab lam nA ro chos drug gi khrid lung gi brgyud pa ni/_rdo rje 'chang /_ye shes mkha' 'gro/_klu sgrub/_tsa pa/_l+wa ba pa/_skal pa bzang mo ste bka' babs bzhi'i bcud 'dus te lo/_nA ro/_/mar pa/_mi la/_dwags po/_phag gru/_thang pa bkra shis dpal man chad phyag chen brgyud pa ltar ro/_/'di la'ang /_kaM tshang /_'bri gung /_'brug pa ste bka' srol gyi chu bo bzhi 'du'o/_/thang pa rin po ches mdzad pa'i phyag chen dang chos drug gi khrid yig gnyis kyi lung brgyud kyang mdzad pa po phyin chad de ltar ro/_khro phu bka' brgyud las byung ba'i phyag rgya chen po lnga ldan dang yi ge bzhi pa'i khrid kyi brgyud pa ni yan chad sngon ma rnams ltar la/_'gro mgon rin po che dang /_rgyal tsha rin chen mgon po/_kun ldan gtsang pa ras chung /_lo tsA ba byams pa'i dpal/_bla chen bsod dbang /_khro phu rin po che/_mang rtse ba rin chen seng ge/_dgra bcom pa yon tan blo gros/_spyang lung pa gzhon nu blo gros/_paN chen /// mchog ldan/_yig drug pa shes rab dpal 'byor/_'jam dbyangs kun dga' grol mchog_/rje karma bzang po/_'jam dbyangs /// bstan 'dzin/_mkhas dbang nor bu/_kun dga' legs pa/_lo chen bshes gnyen rnam rgyal/_rgyal mtshan bzang po/_dol paN phyogs las rnam rgyal/_bstan pa rgya mtsho/_ngag dbang kun dga' lhun grub/_gnas gsar ba legs pa'i 'byung gnas/_thabs mkhas rgya mtsho/_mkhan po skal </div> | |||
<div class="folio"><span class="shoglhe">504</span> | |||
bzang rnam rgyal/_blo bzang bstan 'dzin rgya mtsho/_lho brag dpal ldan grags pa/_lha btsun don grub rgyal mtshan/_'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas thob bo/_/'brug pa'i skor las phyag chen dang chos drug gi khrid kyi brgyud pa ni/_rdo rje 'chang /_phyag rdor/_tai lo sogs nas/_phag gru/_gling ras/_rgya ras/_dar ma seng dge nas ngag dbang chos rgyal bar bka' yang dag pa'i tshad ma dang 'dra/_de nas pad+ma dkar po/_chos kyi mgon po/_ngag dbang bzang po man chad kyang de dang 'dra ba las/_chos kyi snang ba nas/_bstan 'dzin chos kyi dbang po/_rje dkon mchog bstan 'dzin/_kun mkhyen bla ma rin po che/_des bdag la'o/_/ro snyoms rtsa ba rgya gzhung gi brgyud pa ni/_rdo rje 'chang /_te lo/_/nA ro/_/te pu pa/_ras chung rdo rje grags pa/_des gter du sbas pa rgya ras kyis bton/_de nas dbon ras dar ma seng ge/_gzhon nu seng ge/_nyi ma seng ge/_rdor gling pa/_spos skya pa/_bcu gsum pa/_rje kun dga'i mtshan can/_mkhan po rje/_blo gros seng ge/_/mkhyen brtse rtogs ldan/_legs pa rin chen/_'khrul zhig yon tan sangs rgyas/_rgyal dbang rje/_grub chen shAka 'phel/_ngag dbang chos rgyal/_chos kyi grags pa/_kun spong sgyu ma'i gar mkhan/_pad+ma dkar po sogs so/_mkha' spyod dbang pos mdzad pa'i ro snyoms skor drug gi khrid yig lung ni lnga ldan dang 'dra/_ro snyoms dgongs bsgril brgyud pa ni/_rdo rje 'chang /_tai lo/_nA ro/_te phu pa/_ras chung pa/_rgyal ba lo/_sum pa/_gling ras/_dpon ras/_gzhon seng /_nyi ma seng ge/_gzhon nu nyi ma/_gnyis ka las seng ge shes rab/_seng ge rin chen/_seng ge rgyal po/_kun dga' seng ge/_rdo rje rin chen/_blo gros seng ge/_mkhyen brtse rtogs ldan/_yon tan sangs rgyas/_rgyal dbang rje yan sngar ltar ro/_/rten 'brel kho bo lugs kyi snying po ni/_sangs </div> | |||
<div class="folio"><span class="shoglhe">505</span> | |||
rgyas dpa' bo bdun/_rgya ras/_dar seng /_gzhon seng /_nyi seng /_seng ge shes rab/_seng ge rin chen/_seng ge rgyal po/_kun dga' seng ge/_rdo rje rin chen/_blo gros seng ge/_blo gros mchog ldan/_dkon bsam pa/_yon tan sangs rgyas/_rgyal dbang rje man chad 'dra'o/_/bla sgrub rgya gzhung dang lam zab thun mong thun min rnams kyi brgyud pa ni/_rdo rje 'chang /_til+li pa/_nA ro pa/_mar pa/_mi la/_dwags po rin po che/_phag mo gru pa/_rgya ras nas blo gros seng ge'i bar phyag chen sogs dang 'dra/_de nas dam pa sngo nyal ba/_sgrub chen dkon bsam pa/_'khrul zhig nam mkha'i rnal 'byor/_rgyal dbang chos rje/_ngag gi dbang po/_'jam dbyangs chos kyi grags pa/_a wa d+hU ti pa/_pad+ma dkar po la'o/_/khrid chen brgyad kyi brgyud pa ni/_gtsang pa rgya ras yan snga ma rnams ltar la/_de nas sangs rgyas dbon/_rgyal ba rgod tshang pa/_yang dgon pa/_spyan snga rin ldan/_zur phug pa/_'ba' ra ba/_yon rgyal ba/_gnyan ras nam mkha' rgyal mtshan/_rgyal dbang rje/_ngag dbang chos rgyal/_pad+ma dkar po'o/_/khrid chung rnams kyang de dang 'dra/_dge sbyor bdun pa'i nyams len dgongs bsgril ni/_rgya ras yan 'dra/_de nas 'bras mo ba/_kho sgom/_shI la'i mtha' can/_chos rje nyi ma/_spos skya pa/_/bcu gsum pa/_'jam dbyangs rje/_mkhan chen pa/_blo gros seng ge/_ye shes rin chen/_shes rab bzang po/_rgyal dbang rje/_ngag gi dbang po/_chos kyi grags pa/_kun spangs rje/_pad+ma dkar po la'o/_/pad dkar zhabs nas lha rtse ba ngag dbang bzang po phyin chad gong gi phyag chen ltar ro/_/smad 'brug thub pa lnga'i snying po mdor bsdus pa'i brgyud pa ni/_rgya ras/_lo ras/_tsA ri ras pa/_'jam dbyangs mgon po/_gnyis ka las dbon ston/_mgon po ye shes/_rgyal mtshan gzhon nu/_dkon mchog dbang po/_mkhas grub pa/_sangs rgyas bzang </div> | |||
<div class="folio"><span class="shoglhe">506</span> | |||
po/_chos kyi dbang phyug_/sangs rgyas dpal 'byor/__dbang phyug_/'jam dbyangs chos grags/_shes rab rgya mtsho/_pad dkar man 'dra'o/_/khrid rgyun ni khrid brgya ltar ro/_/rgyal ba yang dgon pa'i ri chos snying po ma drug gi gdams pa ni/_rgyal ba yang dgon pa/_spyan snga rin ldan/_zur phug pa/_rin chen dpal bzang /_rje 'ba' ra ba/_nam mkha' seng ge/_bsod nams don grub/_ri khrod ras chen/_sman sgom rje/_la phyi ba/_mkhas grub rje/_mkhas btsun pa/_mgon po' mtshan can/_sbas sgom pa/_chos kyi blo gros/_rig 'dzin rje/_dpal lding ba/_glang mkhar ba/_rab 'byams chos rje/_o rgyan yongs grags/_'gro don rab 'phel/_kun bzang klong yangs/_blo gros chos 'phel/_ngag dbang ye shes/_ngag dbang chos grags rgya mtsho/_chos kyi rgya mtsho/_tshe dbang 'jigs med/_gtsug lag chos kyi rgyal po/_karma bstan pa/_zla bzang sprul pa'i sku rin po che karma bstan pa rab rgyas kyi zhal snga nas bdag la'o/_/rje 'ba' ra ba'i lugs kyi phyag rgya chen po' chos skor gyi khrid lung gi brgyud pa ni/_'ba' ra rgyal mtshan dpal bzang nas/_bya bral ba pad+ma bzang po/_zur khang pa bsod nams bzang po/_sprul sku nam mkha' rgyal mtshan/_gung pa nam mkha' rdo rje/_lhun grub rgyal mtshan/_'dzam gling sangs rgyas chos 'phel/_mang yul dkon mchog rgyal mtshan/_rin chen bstan pa'i gsal byed/_rje btsun blo gros chos 'phel/_rig 'dzin tshe dbang nor bu/_'ba' ra ba ngag dbang ye shes/_chos grags rgya mtsho/_chos nyid rgya mtsho/_chos dbyings rdo rje'i bar 'ba' ra gser phreng dang /_de nas zhwa lu blo gsal bstan skyong /_rje thams cad mkhyen gzigs/_des bdag la'o/_/rje 'ba' ra bas shangs 'ba' ra brag dkar du sbas pa grub chen sha ba ri'i rnam 'phrul rje blo gros chos 'phel gyis spyan drangs pa'i phyag chen chos drug bla sgrub kyi yang snying rnams kyang /</div> | |||
<div class="folio"><span class="shoglhe">507</span> | |||
de nyid las/_rig 'dzin chen pos gsan pa phyin chad brgyud pa 'dra'o/_/bka' srung mgon po phyag bzhi pa lo' lugs kyi brgyud pa ni/_phag gru'i lugs ltar na/_rdo rje 'chang /_klu sgrub snying po/__de ba/_rta dbyangs/_rdo rje gdan pa/_a b+ha ya ka ra/_tsa mi/_ lo/_/phag gru/_thang pa/_rat+na nA tha/_sangs rgyas yar byon/_mang+ga la gu ru/_sangs rgyas dpal bzang /_rat+na gu ru/_rat+na ka ra/_ka drug pa rin chen dpal bzang /_'bal rat+na seng ha/_bla ma smon lam dpal 'byor/_ngag dbang grags pa/_tshul khrims mchog grub/_rnam rgyal bkra shis/_rje btsun kun dga' bkra shis/_rje btsun tA ra nA tha phyin chad gong ma rnams dang 'dra'o/_/tshal lugs ltar na/_rdo rje 'chang /_phyag na rdo rje/_in+d+ra b+hU ti/_lcam legs smin/_klu'i bu thub pa mo/_/sgra gcan 'dzin bzang po/_klu sgrub/__de ba/_rta dbyangs/_dus 'khor ba/_yang na rnal 'byor ma/_dril bu pa/_yan lag med pa'i rdo rje/_dga' rab rdo rje/_dus 'khor pa/_a b+hA ya/_tsa mi/_ lo/_/zhang tshal pa/_lha phyug pa/_sangs rgyas tshal pa/_bla ma bsam rdzong pa/_bla ma dbon po/_kun mkhyen rgyal po/_legs pa'i rgyal mtshan/_nyi ma rgyal mtshan/_skyes mchog thar pa ba/_grub chen rgyal 'bum/_bzang po rgyal mtshan/_dpal ldan sangs rgyas/_ngag dbang grags pa/_sku rag pa byang sems sher dpal/_brag stod pa lha dbang grags pa/_rje btsun tA ra nA tha la'o/_/dpal phag mo gru pa dang stag lung thang pa yab sras nas brgyud pa'i ye shes mgon po phyag bzhi pa sku rags ma'i chos skor las khol phyungs le tshan gyi brgyud pa ni yan chad tshal lugs phyag bzhi pa dang 'dra/_rga lo nas/_a seng /_'gro mgon/_thang pa/_sangs rgyas sgom pa/_mkhas pa ba/_bkra shis bla ma/_sangs rgyas dpal bzang /_rat+nagu ru/_rat+nA ka ra/_ka drug pa chen po/_chos rgyal mtshan/_ngag dbang grags pa/_slob </div> | |||
<div class="folio"><span class="shoglhe">508</span> | |||
dpon tshul mchog_/rnam rgyal zhabs/_kun dga'i zhabs/_ngag dbang rnam rgyal/_bkra shis dpal grub/_grags pa legs grub/_'jam dpal rgya mtsho/_'phags mchog ngag dbang grags pa/_phrin las bstan 'dzin/_grags pa bstan 'dzin 'phel/_phrin las bstan 'dzin/_dge legs dpal 'byor/_grags pa rin chen legs grub/_ngag dbang bstan pa'i nyi ma/_lha btsun 'jam dpal rdo rje/_rje bla ma thams cad mkhyen gzigs/_de las bka' drin tu thob bo/_/lha mo dud sol ma'i rjes gnang ni/_rdo rje 'chang /_tai lo pa/_nA ro pa/_mar pa/_rngog chos sku/_rngog mdo sde/_kun dga' dpal/_gzi brjid grags pa/_rin chen bzang po/_chos rgyal ba/_don grub dpal/_byang chub dpal/_bkra shis dpal grub/_byang chub grags pa/_rngog blo gros dpal bzang /_kun dga' grol mchog_/lha dbang grags pa/_rje btsun rin po che tA ra nA tha phyin chad sngar dang 'dra'o/_/lnga pa dpal ldan shangs pa bka' brgyud kyi gdams skor la gsum/_dang po rtsa ba rdo rje'i tshig rkang 'grel pa dang bcas pa'i skor la/_rtsa ba chos drug_/sdong po phyag chen/_yal ga lam khyer/_me tog mkha' spyod rtsa ba/_'bras bu 'chi med 'grel pa dang bcas pa'i brgyud pa ni/_gtsang ma shangs ston yan 'og gi bde mchog lha lnga ltar la/_de nas mus chen rgyal mtshan dpal bzang /_bla ma rdo rje gzhon nu/_mtshan ldan nam mkha'i rnal 'byor/_byang sems sbyin pa bzang po/_grub chen thang stong rgyal po/_mang mkhar ba brgyud 'dzin blo gros rgyal mtshan/_pu hrang mkhas grub dpal ldan dar po/_zhe dgon pa bsod nams rtse mo/_/rje btsun kun dga' grol mchog_/lo chen 'gyur med bde chen/_mkhan chen ngag dbang chos grags/_rgya mkhar rtse ba ngag dbang bsod nams rgyal mtshan/_ka spe ba ngag dbang bstan pa rab rgyas/_mang thos bsod nams chos 'phel/_ngag dbang kun dga' legs pa'i 'byung gnas/_'phags pa dge </div> | |||
<div class="folio"><span class="shoglhe">509</span> | |||
legs rgyal mtshan/_kun dga' nges don snying po/_lcags zam bdun pa ye shes lhun grub/_de gnyis ka las dge slong blo bzang bstan 'phel/_bstan 'dzin brgyad pa mkhyen rabs mthu stobs/_rje bla ma mkhyen brtse'i zhabs kyis bdag la'o/_/gnyis pa smin byed dbang dang byin rlabs kyi skor la/_byin rlabs sgo 'byed kyi bka' dang po bde mchog lha lnga'i dbang bzhi'i brgyud rim ni/_khyab bdag rdo rje 'chang /_ye shes kyi mkha' 'gro ni gup+ta te nges par sbas mar grags pa/_mkhas grub khyung po/_rmog lcog pa/_dbon ston skyer sgang pa/_gnyan ston sbas pa'i rnal 'byor/_'gro mgon sangs rgyas ston pa/_mkhas grub gtsang ma shangs ston/_khyung po tshul khrims mgon po/_bya bral ri khrod ras chen/_mkhyen ldan shangs pa dkar po/_lkug lung pa mnyam med sangs rgyas dpal bzang /_grub chen nam rgyal ba/_rgya sgom legs rgyal/_rje grol mchog_/chos sku lha dbang grags pa/_rdo ring dbon kun dga' rgyal mtshan/_gsang bdag tA ra nA tha/_rgyal tshab ye shes rgya mtsho/_byams pa yon tan mgon po/_'ja' lus mgon po dpal 'byor/_rje mgon po grags pa/_grub dbang mgon po rnam rgyal/_rig 'dzin tshe dbang nor bu/_bka' brgyud phrin las shing rta/_kun dga' dge legs dpal 'bar/_kun dga' lhun grub rgya mtsho/_grub chen bka' brgyud bstan 'dzin/_grub brnyes karma lhag mthong /_grub dbang karma gzhan phan 'od zer gyi zhal snga nas bdag la'o/_/smos ma thag pa'i bde mchog dbang bzhi ma gtogs pa'i chos drug bka' dgu po dang /_lam khyer gsum gyi bka'/_lus sems 'chi med kyi bka' bcas sa lubs kyi brgyud pa ni/_bsod nams chos 'phel yan rdo rje'i tshig rkang rnams kyi lung rgyun dang 'dra/_de nas sangs rgyas bstan pa/_sangs rgyas dpal bzang /_mus bsod nams dpal </div> | |||
<div class="folio"><span class="shoglhe">510</span> | |||
bzang /_skal ldan chos nyid ye shes/_ye shes rgyal mchog_/blo gros rgya mtsho/_'jam mgon rdo rje rin chen/_'jam dbyangs mkhyen brtse'i dbang po/_des bdag la bka' drin tu stsal ba'o/_/de dag gi steng du phyag chen dbang bka' bsnan pa'i brgyud lugs gcig ni/_shangs ston nas/_mkhas btsun rgyal mtshan 'bum/_'jag chen byams pa dpal/_'jag chung blo gros dpal/_'jag chung kun dga' dpal bzang /_kun mkhyen chos rgyal dpal bzang /_'khrul zhig tshul khrims rgyal mtshan/_mkhyen rab rin chen mchog grub/_rdo ring kun spangs chen po/_tshar chen blo gsal rgya mtsho/_'jam dbyangs mkhyen brtse'i dbang phyug_/rdo rje 'chang dbang phyug rab brtan/_mkhan chen ngag dbang chos grags/_ngag dbang bsod nams rgyal mtshan/_ngag dbang bstan pa rab rgyas/_mang thos bsod nams chos 'phel/_ngag dbang kun dga' legs 'byung nas/_mus chen bsod nams dpal bzang man gong ltar ro/_/mkha' spyod skor gsum gyi byin rlabs brgyud pa ni/_'jag chen pa nas 'jam dbyangs blo gros dpal bzang /_'jag chung kun dga' dpal bzang nas tshar chen bar phyag chen ltar la/_de nas 'a zhwa mkhyen brtse/_dbang rab/_ngag chos/_ngag dbang bsod rgyal/_rgyal ba lhun grub/_bsod nams chos 'phel man 'dra'o/_/bde mchog lha lnga'i dbang gnyis po ma gtogs pa'i chos drug bka' brgyad po jo lugs las brgyud pa ltar na/_lha dbang grags pa yan chad bde mchog ltar la/_de nas rje btsun sgrol ba'i mgon po/_thu btsun kun dga' bsod nams/_rmog lcog pa byams pa lhun grub/_rje byams pa yon tan mgon po/_ngag dbang kun dga' lhun grub/_'tsho mdzad ngag dbang blo gros/_'khrul zhig ngag dbang 'jam dbyangs/_chos rje grags pa chos 'phel/_rtag brtan slob dpon blo bzang mthu stobs/_rin chen blo gsal bstan skyong /_kun mkhyen </div> | |||
<div class="folio"><span class="shoglhe">511</span> | |||
'jam dbyangs bla ma'i zhabs pad nas bka' drin tu nod pa'o/_/bde mchog lha lnga'i ting nge 'dzin gyi dbang bzhi'i brgyud pa ni/_rje btsun rin po che nas/_rang grol ngag dbang chos grags/_rgyal rtse ba ngag dbang bsod nams rgyal mtshan/_mkhan chen rgyal ba lhun grub/_spro mo lung pa bsod nams chos 'phel/_kun dga' legs pa'i 'byung gnas/_mus chen bsod nams dpal bzang /_grub dbang chos nyid ye shes/_byams pa bsod nams dbang phyug_/grub dbang don yod rdo rje/_zhwa lu mchog sprul rin po che/_kun mkhyen bla ma 'jam pa'i dbyangs so/_/byin rlabs gzhung shing gi bka' drug gi brgyud pa gcig ni/_bde mchog lha lnga ltar rje bla ma grub dbang karma nor bu las nos pa'o/_/ye shes kyi mkha' 'gro su kha sid+d+hi'i byin rlabs kyi brgyud pa ni/_rdo rje 'chang /_DA ki su kha sid+d+hi/_mkhas grub khyung po rnal 'byor/_rmog lcog pa/_skyer sgang pa/_gnyan ston/_chos rje ston pa/_shangs ston rgyal mtshan 'bum/_byams pa dpal/_blo gros dpal/_kun dga' dpal/_bsod nams bzang po/_chos kyi nyi ma/_ngag dbang chos kyi rgyal mtshan/_kun dga' chos grags/_nam mkha' chos dar/_ngag dbang kun dga' don grub/_ngag dbang chos grags/_bsod nams rgyal mtshan/_rgyal ba lhun grub/_bsod nams chos 'phel man sa lugs dbang spyi ltar ro/_/'di la tshar lugs dang zhwa lu nas brgyud pa'ang bzhugs/_gsang sgrub skor gsum gyi dbang gi brgyud pa ni/_khyung po rnal 'byor nas ngag chos yan sa lugs bka' spyi brgyud ltar la/_de nas byams pa ngag dbang rnam rgyal/_sa skya pa kun dga' bkra shis/_rje bsod nams chos 'phel man chad kyang de dang 'dra'o/_/lha bzhi dril sgrub kyi byin rlabs kyi brgyud pa ni/_ngag dbang chos grags yan de ltar la/_de nas ngag dbang bsod nams rgyal mtshan/_gser mdog can pa rgyal ba lhun grub/_spro lung pa bsod nams chos </div> | |||
<div class="folio"><span class="shoglhe">512</span> | |||
'phel man chad kyang 'dra'o/_/ni d+hi gnyis kyi tshe dbang zab mo ni/_ye shes kyi mkha' 'gro rnam pa gnyis kyis bo dong 'jigs med grags pa la dgung lo bcu drug pa'i dus su stsal/_de nas shangs pa ras chen bsod nams mchog gyur/_'jigs bral rnam 'phrul kun mkhyen byams pa chos nyid/_paN chen pad+ma gar dbang /_lcog grwa pa 'jam dbyangs grags pa 'od zer dang /_byams pa chos nyi'i rnam 'phrul rab 'byams chos rje/_de gnyis ka las mtshungs med rat+na'i mtshan can/_de nas/_gar dbang 'dus chen rab 'byams/_brtul zhugs nam mkha'i rnal 'byor/_mi 'gyur rin chen bzang po/_thams cad mkhyen pa dge legs rgyal mtshan/_'gro 'dul rig 'dzin chen mo/_/de gnyis ka las skal bzang 'jam dbyangs rnam rgyal/_de la thams cad mkhyen pa phrin las lhun grub dang /_mkhas grub rig 'dzin rnam rgyal gnyis/_gnyis ka las khyab bdag bde chen mtsho mo/_/rje bla ma tshul khrims rdo rje/_kun gzigs 'jam pa'i dbyangs kyi zhal snga nas bka' drin tu nos so/_/grub chen thang stong rgyal pos mdzad pa'i/_chos drug_/phyag chen/_lam khyer rnam gsum/_lus sems 'chi med/_mkha' spyod dmar mo' 'pho khrid/_chos drug stan thog gcig ma'i nyams khrid bcas kyi brgyud pa ni ring brgyud sa lugs kyi dbang brgyud zung dang 'dra/_nye brgyud/_rdo rje 'chang /_ni gu ma/_grub chen thang stong rgyal po/_blo gros rgyal mtshan sogs so/_/mkha' spyod dkar mo' 'pho khrid kyang nye brgyud de nyid do/_/yig cha rnams kyi lung gi brgyud pa'ang de ka'o/_/grub dbang karma nor bu'i zhal snga nas jo nang rje btsun rin po ches mdzad pa'i khrid yig rnams kyi steng nas khrid rgyas bsdus lan gsum dang /_chos drug khrid yig zab don thang brdal/_gzhung khrid ma mo' lhan thabs/_'khrul 'khor rtsa tshig rnams kyi lung nos pa'i brgyud pa ni bde mchog lha lnga ltar ro/_/bde mchog lha lnga'i sgrub thabs kyi rnam bshad </div> | |||
<div class="folio"><span class="shoglhe">513</span> | |||
jo nang rje btsun rin po ches mdzad pa'i lung gi brgyud pa ni/_mdzad pa po nas/_bya btang kun dga' ye shes/_byams pa yon tan mgon po/_ngag dbang kun dga' lhun grub/_kun dga' bsod nams lhun grub/_ngag dbang kun dga' bzang po/_kun bzang bstan 'dzin rgya mtsho/_ye shes bzang po/_rmog lcog pa kun dga' lhun grub rgya mtsho/_bka' brgyud bstan 'dzin/_karma lhag mthong /_karma gzhan phan 'od zer/_de las so/_/yang kun mkhyen bla ma 'jam dbyangs mkhyen brtse'i zhal snga nas/_chos drug phyag chen gnyis ka rje btsun rin po che'i yig cha las nyams khrid kyi brgyud pa ni chos drug bka' jo lugs dang 'dra/_lung rkyang tsam gyi brgyud pa ni/_rje btsun tA ra nA tha/_bya btang kun dga' ye shes/_byams pa yon tan mgon po/_ngag dbang kun dga' lhun grub/_kun dga' bsod nams lhun grub/_ngag dbang kun dga' bzang po/_blo bzang mkhas grub bstan dar/_kun dga' lhun grub rgya mtsho/_bstan 'dzin ye shes lhun grub/_dge slong blo bzang bstan 'phel/_bstan 'dzin mkhyen rab mthu stobs/_rje bla ma mkhyen brtse'i zhal snga las so/_/su kha chos drug gi nyams khrid brgyud pa ni/_rdo rje 'chang /_bdag med ma/_bi rU pa/_su kha sid+d+hi/_khyung po nas shangs ston par spyi ltar/_rig pa'i rdo rje/_khu ston tshul khrims mgon po/_chos dpal bzang po/_tshul khrims rgyal mtshan/_zhwa lu mkhyen rab chos rje/_gzhon nu chos grub/_grol mchog sems kyi mdud grol/_chos sku lha dbang grags pa/_rje btsun tA ra nA tha phyin chad jo nang khrid brgya ltar ro/_/lha bzhi dril sgrub khrid kyi brgyud pa ni gong smos byin rlabs dang 'dra/_bka' rgya ma rnam gsum sogs yig rnying thor bu rnams kyi lung rgyun ni gzhung bka' sa lugs kyi brgyud pa dang 'dra/_mkha' 'gro sde lnga'i gtor dbang gi brgyud pa ni/_mkha' 'gro seng ge'i gdong can/_mkha' 'gro sde lnga/_grub pa'i dbang phyug khyung </div> | |||
<div class="folio"><span class="shoglhe">514</span> | |||
po rnal 'byor/_dge bshes g+ha pa chos rgyal/_rtogs ldan zhang sgom chos seng /_dbon ston skyer sgang pa/_gnyan ston sbas pa'i rnal 'byor/_'gro mgon sangs rgyas ston pa/_slob dpon gnas rnying pa a'i seng ge/_gser gling pa bkra shis dpal/_zag chen pa rdo rje dpal/_bya btang chu'i rnal 'byor/_khu ston tshul khrims mgon po/_sum cu chos grags pa/_mnyam med pa/_chos sku /// rin chen/_ngag dbang blo gros/_rgya sgom chen po/_rje btsun kun dga' grol mchog_/chos sku lha dbang grags pa/_rje btsun tA ra nA tha/_rgyal tshab ye shes rgya mtsho dang /_rin chen rdo rje ma gnyis ka las/_snying po mtha' yas kyis zhus/_'di phyin chad snga ma rnams ltar ro/_/myur mdzad ye shes mgon po phyag drug pa/_nag po bar chad kun sel/_mgon dkar/_mgon ser/_mgon dmar/_mgon ljang ste rigs lnga la/_rdo rje 'chang /_sha ba ri/_mai tri pa/_yang rdo rje 'chang /_a ta ya badz+ra/_rA hu la/_mkhas grub khyung po/_rmog lcog pa dang zhang sgom chos seng /_de gnyis las skyer sgang pa/_gnyan ston chen po/_sangs rgyas ston pa/_mkhas grub shangs ston nas/_tA ra nA tha'i bar bde mchog lha lnga dang 'dra/_de phyin chad gong gi bka' srung spyi dang mtshungs/_yang grub dbang bla ma karma nor bu'i zhal snga nas nos pa'i brgyud rim bde mchog lha lnga dang 'dra/_mgon mthing bar chad kun sel brgyud pa sa lugs ltar na/_shangs ston yan snga ma ltar la/_de nas mkhas btsun rgyal mtshan 'bum/_khyung po tshul khrims mgon po/_sangs rgyas seng ge/_/sprul sku sangs rgyas rdo rje/_thar pa dpal bzang /_drin chen sangs rgyas rnam rgyal/_tshar chen rdo rje 'chang /_'jam dbyangs mkhyen brtse/_dbang phyug rab brtan/_ngag dbang chos grags/_ngag dbang bsod nams rgyal mtshan/_ngag dbang bstan pa rab rgyas/_mang thos bsod nams chos 'phel/_'dren mchog sangs rgyas bstan pa/_mkhan </div> | |||
<div class="folio"><span class="shoglhe">515</span> | |||
chen sangs rgyas dpal bzang /_khyab bdag chos nyid ye shes/_ye shes rgyal mchog_/blo gros rgya mtsho/_badz+ra rat+na/_rje bla ma many+dzu g+ho Sha'i zhal snga las nos so/_/yang mgon dkar yid bzhin nor bu'i brgyud pa sa lugs ltar na/_rdo rje 'chang /_sha ba ri pa/_mai tri pa/_rA hu la/_grub chen khyung po nas/_rgyal rtse ba bsod nams rgyal mtshan bar sa lugs bka' spyi'i brgyud pa ltar la/_de nas/_mkhas mchog bkra shis dpal ldan/_khams ston sangs rgyas dpal bzang /_mkhas grub sangs rgyas phun tshogs/_dbang bla kun dga' bstan 'dzin/_mkhan chen sangs rgyas dpal bzang /_mus chen sangs rgyas dpal bzang /_mus chen chos nyid ye shes man gong gsal sa lugs ltar ro/_/ngor lugs kyi brgyud pa sogs kyang 'dir gcig tu 'du'o/_/bla ma mgon po dbyer med sogs bka' chen lhag ma rnams dang /_mgon po snying zhugs k+She tra pA la bcas pa'i rjes gnang gi brgyud pa ni/_mkhas grub gtsang ma shangs ston yan bar chad kun sel ltar la/_de nas mkhas btsun rgyal mtshan 'bum/_'jag chen byams pa dpal/_kun mkhyen shes rab dpal bzang /_sems dpa' chen po tshul khrims dpal bzang /_rje rin chen bshes gnyen/_rje legs pa'i blo gros/_rje skyabs mchog dpal bzang /_dben sa ba blo bzang don grub/_mkhas grub sangs rgyas ye shes/_paN chen chos kyi rgyal mtshan/_rdor 'dzin dkon mchog rgyal mtshan/_ngag dbang bstan 'dzin phrin las nas rim par brgyud de/_lha btsun don grub bstan pa'i rgyal mtshan/_de nas kun mkhyen bla ma rin po che la'o/_/yang na shangs ston nas/_mus chen rgyal mtshan dpal bzang /_sngags 'chang rdo rje gzhon nu/_mtshan ldan nam mkha'i rnal 'byor/_mkhas grub dge legs dpal bzang /_ba so chos kyi rgyal mtshan/_'khrul zhig rin chen bshes gnyen/_rab 'byams smra ba sangs </div> | |||
<div class="folio"><span class="shoglhe">516</span> | |||
rgyas rgya mtsho/_rje skyabs mchog man 'dra/_bla ma mgon po dbyer med kyi khrid kyi brgyud pa ni sa lugs thang rgyal bzhugs pa'i dbang bka' spyi'i brgyud pa ltar ro/_/mgon po snying zhugs kyi khrid kyi brgyud pa ni/_mkhas grub rje yan rjes gnang ltar la/_de nas pa so chos rgyan/_rje shes rab seng ge/_rgyud chen sbyin pa dpal/_ser chos kyi rgyal mtshan/_mkhas grub rin chen bzang po/_rje sangs rgyas bsam 'grub/_dpal 'byor dar rgyas/_blo bzang 'jam dbyangs/_blo bzang thogs med/_thang sag pa dngos grub rgya mtsho/_'jam dbyangs bde ba'i rdo rje/_mkhan chen dge 'dun rgya mtsho/_dkon mchog 'jigs med dbang po/_dkon mchog bstan pa'i sgron me/_dpal ri ba dkon mchog bde chen/_sde khri 'jam dbyangs thub bstan nyi ma/_lha btsun don grub ye shes bstan pa'i rgyal mtshan/_ka chen blo bzang dge legs/_'jam dbyangs mkhyen brtse'i zhal snga nas so/_/de'i yig cha'i lung ni/_rol pa'i rdo rje/_dge slong dge legs nam mkha'/_lcang lung paN+Di ta blo bzang bstan pa'i rgyal mtshan/_rgyal mkhan chen grags pa rgyal mtshan/_sde khri thub bstan nyi ma/_blo bzang chos grags rgya mtsho/_lha btsun don grub rgyal mtshan sogs 'dra/_phyag drug pa'i gtor chog sogs rje btsun rin po che'i gsung rnams kyi lung gi brgyud pa ni/_rje nyid nas/_rgyal tshab rin chen rgya mtsho/_blo gros rnam rgyal/_ngag dbang phrin las/_kun bzang dbang po/_tshe dbang nor bu/_dpa' bo gtsug lag dga' ba/_tshe dbang kun khyab/_karma rat+na/_karma 'od gsal 'gyur med/_de las nos so/_/drug pa dam chos sdug bsngal zhi byed kyi skor la dngos dang yan lag gnyis/_dngos la'ang gsum las/_dang po rtsa ba'i chos skor gsang ba bsam gyis mi khyab pa'i rgyud sde'i dum bu mchan 'grel dang bcas pa/_lam dri med dngul sgong /_gser sgong /_shel sgong dag pa'i skor/_zhal gdams ding ri brgyad </div> | |||
<div class="folio"><span class="shoglhe">517</span> | |||
cu/_rje btsun mi lar gnang ba'i rdo rje'i mgur sa bcad dang bcas pa rnams kyi lung ni kun mkhyen bla ma 'jam dbyangs mkhyen brtse rin po che las nos/_gnyis pa dbang dang rjes gnang gi skor la/_bka' babs dang po sgron ma rnam gsum gyi dbang /_lha gsum gyi byin rlabs/_bka' babs bar pa las/_rma lugs phyag rgya chen po' smin byed/_so lugs bla ma'i gtor dbang /_kaM lugs sher phyin ma'i rjes gnang /_bka' babs phyi ma byang chub sems dpa' kun dga'i lugs kyi lam lnga'i glegs bam gyi dbang rgyas 'bring bsdus gsum/_rten 'brel bdag gtod dam pa'i byin rlabs/_thugs dam bde gshegs bcu gnyis/_bde mchog mai tri lugs lha bcu gsum ma/_rdo rje phag mo phyi sgrub zhal gnyis ma/_nang sgrub zhal gcig ma/_gsang sgrub khros ma nag mo/_/rdo rje gtum mo mkha' 'gro ma bdud rtsi bum pa bcas kyi dbang rnams dang /_ye shes mgon po gsang sgrub ber nag gi dbang bzhi yongs su rdzogs pa/_mgon po a g+ho ra/_zhing skyes kun tu ri ka/_yon bdag nor bu bzang po rnams kyi rjes gnang bcas bzhugs pa las/_thog mar glegs bam bum pa'i dbang bzhi'i brgyud pa ni/_sangs rgyas rdo rje 'chang /_yum bdag med ma/_sprul sku dam pa sangs rgyas/_thod pa'i bdud rtsi gsang ba'i dbang bzhi'i brgyud pa ni/_longs sku rnam snang yab yum/_ngo mtshar mkha' spyod kyi bla ma sum cu rtsa drug_/dam pa rin po che/_'khrul 'khor dang 'jog lugs la brten pa sher dbang bzhi'i brgyud pa ni/__thub pa/_byams pa/_thogs med/_dbyig gnyen/__de ba/_dam pa rin po che/_snying po' don dbang la brten pa tshig gi dbang bzhi'i brgyud pa ni/_rdo rje 'chang /_gsang ba'i bdag po/_su kha sid+d+hi/_dam pa rje'o/_/bla sgrub phyi nang gsang gsum/_thugs dam bde gshegs bcu gnyis bcas gsang dbang dang 'dra gsungs/_kha gcig tu </div> | |||
<div class="folio"><span class="shoglhe">518</span> | |||
bde gshegs bcu gnyis ni/_rdo rje 'chang /_rnam par snang mdzad/__thub pa/_phyag na rdo rje/_mkha' 'gro dbyings kyi gtso mo/_/dam pa sangs rgyas zhes snang /_bde mchog ni/_rdo rje 'chang /_'khor lo sdom pa/_sha ba ri pa/_mai tri pa/_dam pa sangs rgyas/_khros nag ni/_phag mo nag mo/_/mkha' 'gro sde bzhi/_dam pa'o/_/gtum mo che chung gnyis ni/_rdo rje gtum mo/_/dam pa rgya gar/_a g+ho ra ni/_ma hA kA la/_dam pa rgya gar ro/_/de dag las bka' spyi'i brgyud pa ni/_rje btsun dam pa rgya gar/_rgyal sras byang sems kun dga'/_spa tshab dgon pa ba tshul khrims 'bar/_grub thob rgyal ba te ne/_rog shes 'od dang zhig po nyi ma seng ge/_ste mdo smra seng sku mched gsum/_rog thams cad mkhyen pa bsod nams dpal/_rog rgyal sras kun dga' bzang po dang /_kun dga' don grub sku mched/_mtshan ldan ri khrod dbang phyug_/mkhan chen tshul khrims phan pa/_drin chen sangs rgyas dbon po/_yang na kun dga' sku mched nas/_rgya ston smon lam shes rab/_de dang sangs rgyas dpon nas/_dam chos kun mkhyen sku mched/_rgya sgom rdo rje gdan pa/_byang sems sbyin pa rgya mtsho/_yang na kun mkhyen gcen byang chub bzang po nas/_chos rje blo gros rgya mtsho/_ras chen dpal ldan bsod nams/_thugs sras bsod nams 'od zer/_lung chen pa bsod nams dpal bzang /_de dang rgya mtsho sbyin pa nas/_sku gsum bde chen lhun grub/_mkhas grub nam mkha' bzang po/_'jam dbyangs dpal 'byor lhun grub/_khyab bdag dpal 'byor phun tshogs/_mtshungs med bkra shis bzang po/_ding ri ba 'chi med blo gros brtan pa/_'chi med gzhon nu blo gros/_ngag dbang kun dga' legs pa'i 'byung gnas/_bsam yas mkhan po blo gsal rab rgyas/_'phags pa dge legs rgyal mtshan/_khri chen 'gyur med phrin las rnam rgyal/_rje btsun ma 'gyur med phrin las chos sgron/_kun mkhyen bla ma 'jam dbyangs mkhyen brtse'i dbang pos </div> | |||
<div class="folio"><span class="shoglhe">519</span> | |||
dgyes par dgongs te bka' drin tu stsal ba'o/_/phag mo phyi nang ni/_dam pa rin po che/_kha che dz+nyA na gu h+ya/_pu hrang lo chung /_dmar ston chos kyi rgyal po/_dge bshes yo mi sgom pa/_she'u ston pa nam mkha'/_ri khrod pa shAka ston/_rog bde gshegs shes rab 'od zer/_snye mdo ba man chad sngar bzhin no/_/khros nag gsang sgrub ni/_dam pa sangs rgyas/_grogs chung dkon seng /_shangs pa lu sdems/_de nas mkha' 'gro ma'i bla ma bzhi la brgyud de/_lab sgron/_khyi rdzi ma/_gcer bu ma/_'ber mo ro zan/_de nas rgyal ba te ne man chad spyi dang 'dra'o/_/mgon po a g+ho ra ni/_dam pa sangs rgya dang /_zha ma lo tsA gnyis ka las kun dgas gsan/_man chad sngar ltar ro/_/yon bdag nor bu bzang po ni/_gsang bdag_/pha dam pa/_byang sems kun dga'/_sgro chos brtson/_chus pa dar ma brtson 'grus/_rgyal ba te ne/_chos rgyal zhig po sku mched man chad 'dra'o/_/bka' babs dang po dang bar ma'i byin rlabs rjes gnang rnams kyi ring brgyud 'og gi khrid rgyun dang mtshungs kyang /_lo chen /// shrI'i rjes su rgyun chad nas mi snang yang /_lha sngags ngo bo gcig pa rnams gzhan mang po las 'byung bas don gyis brgyud pa ma chad pa ma zad/_rje bla ma bka' babs bdun gyi mnga' bdag 'jam dbyangs mkhyen brtse'i dbang po la dam pa sangs rgyas kyi ye shes kyi skus zhal mngon sum bstan cing gdams pa dang rjes gnang dmigs su stsal bar snang bas/_kho bos nan tan chen pos gsol ba btab pas bstan rgyun la thugs bskyed chen pos dbang dang rjes gnang bklags lung rnams kyi rgyun bka' drin chen pos stsal ba yin no/_/gsum pa gdams khrid kyi skor las/_bka' babs dang po kha che lugs sgrol ma gsum gyi khrid kyi brgyud pa ni/_thub dbang /_phyag rdor/_sgrol ma/_klu sgrub/_rdzus skyes /// de ba/_dam pa sangs rgyas/_kha che dz+nyA na gu h+ya/_dbon po dpal ldan shes rab/_de gnyis ka </div> | |||
<div class="folio"><span class="shoglhe">520</span> | |||
las dbus pa lo ston btsun chung gis gsan/_de nas sras rdo rje rgyal mtshan/_chus pa dar ma brtson 'grus/_chus pa dar ma seng ge/_/rog shes rab 'od/_thams cad mkhyen pa bsod nams dpal/_rgyal sras kun dga' sku mched/_rgya ston smon lam shes rab/_kun mkhyen sku mched/_rgya sgom rdo rje gdan pa/_byang sems sbyin pa rgya mtsho/_sku gsum bde chen lhun grub/_mkhas grub nam mkha' bzang po/_'jam dbyangs dpal 'byor lhun grub/_khyab bdag dpal 'byor phun tshogs/_/kun spangs bkra shis bzang po/_rje btsun blo gros brtan pa/_'chi med gzhon nu blo gros man chad dbang gi brgyud pa dang 'dra/_bka' babs bar ma rma so kaM gsum las/_dang po rma'i phyag rgya chen po snyan brgyud kyi gdams ngag ces grags pa'i khrid kyi brgyud pa ni/_rdo rje 'chang /_'jam dbyangs smra seng /_rje dam pa rgya gar pa/_rma sgom chos kyi shes rab/_sog po mdo sde grags/_grub thob rgyal ba te na/_rog shes rab 'od/_zhig po nyi ma seng ge/_thams cad mkhyen pa bsod nams dpal man chad bka' babs dang po ltar ro/_/gnyis pa so rig pa gcer mthong gi khrid ni/_'jam dbyangs smra seng /_bi ra wa ///pa/__de ba/_dam pa sangs rgyas/_so dge 'dun 'bar/_sha mi smon lam 'bar/_'khrul zhig mes ston nam/_yang na/_sha mi nas chus pa dar ma brtson 'grus/_chus pa brtson seng /_de dang mes ston gyis rog shes rab 'od/_de nas chos rje thams cad mkhyen pa sogs bka' babs dang po ltar ro/_/gsum pa kaM lugs sher phyin snying po don gyi khrid ni/_thub dbang /_byams pa/_thogs med/_dbyig gnyen/_bram ze /// de ba/_rje dam pa sangs rgyas/_kaM ston ye shes rgyal mtshan/_khu ston dbang phyug bla ma/_chags ston rin chen grub/_stod ston /// seng ge/_/rang ston dar ma bsod nams/_rje go brag_/mtshan ldan ri khrod dbang phyug_/mkhan chen dus gsum sangs rgyas/_drin chen sangs rgyas dbon/_kun mkhyen sku mched man bka' babs dang </div> | |||
<div class="folio"><span class="shoglhe">521</span> | |||
po dang 'dra'o/_/bka' babs phyi ma lam lnga'i dmar khrid kyi brgyud pa ni/_chos sku rdo rje 'chang chen/_longs sku lha mo bdag med ma/_thugs dam bde gshegs bcu gnyis/_gnas gsum mkha' 'gro nyer bzhi/_dpal ldan sum cu rtsa drug_/grub thob lnga bcu rtsa lnga/_rje btsun dam pa sangs rgyas/_skye med byang sems kun dga'/_mkhas btsun spa tshab sgom pa/_grub thob rgyal ba te ne man chad gong ma rnams dang 'dra'o/_/yang na khrid brgyud 'di rnams 'og gi lung rgyun dang 'dra ba byas kyang rung gsung ngo /_/khrid brgya las 'byung ba'i lam lnga'i khrid kyi brgyud pa ni de nyid ltar ro/_/zhi byed kyi khrid yig snye mdo ba bsod nams dpal gyis mdzad pa rje bla mas gong gsham gyi tshigs bcad sogs kyis spel ba'i lung ni mdzad pa po nyid las nos/_bla brgyud gsol 'debs gser phreng ma dbang chog phyogs bsgrigs bklags pas grub pa dang /_khrid yig phyogs bsdebs bdud rtsi'i nying khu rnams ni mdzad pa po lo chen /// shrI nas/_rgyal sras rin chen rnam rgyal/_mkhan chen o rgyan bstan 'dzin rdo rje/_khri chen phrin las rnam rgyal/_'gyur med phrin las chos sgron/_rje bla ma many+dzu g+ho Sha'i zhal las nos/_dam pa'i smon lam sum cu dang /_kun dga'i smon lam bcu gsum rnams kyi lung yang brgyud pa de rnams ltar ro/_/gnyis pa yan lag dam chos bdud kyi gcod yul gyi skor la gsum/_dang po gzhung rtsa ba bram ze /// de ba'i gzhung tshigs bcad chen mo mchan 'grel sa bcad dang bcas pa'i brgyud pa ni/_rdzogs pa'i sangs rgyas/_smra seng /__de ba/_dam pa sangs rgyas/_skyo ston/_ma gcig khu sgom chos seng /_dol pa zang thal/_rgya nag gcer bu/_sangs rgyas rab ston/_dad pa shes rab/_gnyan ston/_sangs rgyas ston pa/_mi bskyod rdo rje/_rang byung rdo rje/_seng ge dpal ba/_dbang phyug rdo rje/_dkon mchog dpal ba/_grags pa </div> | |||
<div class="folio"><span class="shoglhe">522</span> | |||
bzang po/__rat+na/_sa ru grub chen bsod nams dpal 'byor/_kun dga' dpal 'byor/_lhun grub rgyal mtshan/_dbang phyug rgyal mtshan/_brtson 'grus rgyal mtshan/_ngag dbang bstan pa'i rdo rje/_'jam dbyangs bzang po rgyal mtshan/_'phags pa chos kyi rgyal mtshan/_ngag dbang mthar phyin/_bsod nams rab grub/_kun dga' chos rgyal/_bsod nams ye shes/_tshul khrims rgyal mtshan/_kun dga' dpal bzang /_byams pa kun dga' bstan pa'i rgyal mtshan/_thar rtse zhabs drung byams pa kun dga' dpal bzang /_rje bla ma mkhyen brtse'i dbang po/_des bdag la'o/_/ma gcig gis mdzad pa'i bka' tshom/_yang tshom/_nying tshom rnams kyi lung gi brgyud pa ni/_ma gcig lab sgron/_rgyal ba don grub/_'jam dbyangs mgon po/_khu sgom chos seng /_dol pa zang thal/_rgya nag gcer bu/_sangs rgyas rab ston/_rtogs ldan dge slong /_zhen med ras pa/_sangs rgyas ston pa/_mkhas grub gzhon nu grub/_gser gling bkra shis dpal/_rdo rje'i mtshan can/_kun dga'i mtshan can/_chos kyi rgya mtsho/_rgod phrug ras pa grags pa 'byung gnas/_dur khrod ras chen/_sangs rgyas ras chen/_chos kyi blo gros/_sna tshogs rang grol/_bstan 'dzin grags pa/_mdo sngags bstan 'dzin/_phrin las lhun grub/_'gyur med rdo rje/_lo chen /// shrI/_rin chen rnam rgyal/_rin chen snying po/_ge re lha btsun ngag dbang phun tshogs/_lha btsun skal bzang tshogs gnyis/_e pa blo bzang shes rab/_rgya mtsho chos kyi dbang phyug_/lha btsun don grub bstan pa'i rgyal mtshan/_rje bla ma/_des so/_/thun mong /_khyad par/_thun min le lag brgyad bcas kyi brgyud pa ni/_ge re skal bzang tshogs gnyis nas/_klong brdol ngag dbang blo bzang rin chen dbang phyug nas/_ye shes dpal 'byor/_lha btsun don grub man 'dra'o/_/rang byung bas mdzad pa'i bka' tshom gyi 'grel ba'i lung brgyud ni/_rang byung rdo rje nas/_byams </div> | |||
<div class="folio"><span class="shoglhe">523</span> | |||
pa kun dga' bstan pa'i rgyal mtshan yan sngar ltar la/_kun dga' dpal ldan/_rje bla ma/_des so/_/gcod kyi gzhung 'grel zag med sbrang rtsi dang /_shes rab skra rtse'i sa gzhung spel ba gnyis ni/_mdzad pa po kun dga' dpal 'byor man chad bram ze /// de ba'i gzhung gi brgyud pa dang 'dra/_'jam dbyangs mgon pos mdzad pa'i zab don thugs kyi snying po' gzhung gi rgyun yang de nyid phyin chad sngar ltar ro/_/gnyis pa sgo 'byed dbang la/_zur mang lugs kyi gtor ma la brten pa'i dbang bskur chos kyi sgo 'byed kyi brgyud pa ni/_pha rgyud thabs kyi brgyud pa/_ma rgyud shes rab kyi brgyud pa/_gnyis med don gyi brgyud pa/_bka' thog nas grol ba nyams kyi brgyud pa bcas chu bo bzhi 'dus la ma gcig lab kyi sgron ma/_de nas slob brgyud ltar na/_khu sgom chos seng /_dol pa zang thal/_rgya nag gcer bu/_sangs rgyas rab ston/_zal mo dad shes/_sum pa sgom chen/_'bring sgom rtog med/_rgyal dbang rang byung rdo rje/_sras brgyud ltar na/_ma gcig nas/_kham bu ya le/_ye shes 'bar/_sangs rgyas nyi ma 'bar/_rje rang byung zhabs/_de nas rim par seng ge dpal ba/_dbang phyug rdo rje/_dkon mchog dpal ba/_'od zer rgyal mtshan/_dpal ldan rin chen/_sangs rgyas bkra shis/_sangs rgyas rin chen/_drung kun dga' rnam rgyal/_gar dbang karma bstan skyong /_bsod nams 'gyur med/_dkon mchog bstan 'dzin/_sgrub brgyud bstan pa rnam rgyal/_gsung rab rgya mtsho/_kun mkhyen chos kyi 'byung gnas/_grub mchog bde legs rab rgyas/_drung 'gyur med bstan 'phel/_bstan 'dzin sprul pa'i sku karma sgrub brgyud bstan 'dzin gyi zhal snga nas bdag la stsal ba'o/_/rgyal thang lugs kyi gcod dbang gi brgyud pa ni/_yum chen sher phyin/_bcom ldan /// thub/_'jam dbyangs smra seng /_rje btsun sgrol ma/_rdo rje phag mo/_/su kha sid+d+hi/__de ba/_dam </div> | |||
<div class="folio"><span class="shoglhe">524</span> | |||
pa sangs rgyas/_bsod nams bla ma/_ma gcig lab sgron/_khu sgom chos seng /_dol pa zang thal/_rgya nag gcer bu/_sangs rgyas rab ston/_sangs rgyas dge slong /_rin chen 'od/_rtsa tsha ras pa/_grags pa rgyal mtshan/_mkhan po chos rin/_rin chen gang pa/_mkhan chen dus gsum sangs rgyas/_gzhon nu'i mtshan can/_bsam gtan rin chen sogs ring brgyud dang /_nye brgyud ma gcig gis rgyal thang pa bsam gtan 'od zer la zhal dngos su bstan nas byin rlabs dang gdams pa stsal/_de nas rim par nam mkha' 'od zer/__'od zer/_bde legs rgyal mtshan/_dbon sras chos legs/_yig drug shes dpal/_kun dga' grol mchog_/lha dbang grags pa/_lung rig rgya mtsho/_tA ra nA tha/_lcags zam pa kun dga' bsod nams/_kun dga' ye shes/_yon tan mgon po/_kun dga' lhun grub/_chos dbyings rdo rje/_sangs rgyas rdo rje/_ngag dbang phrin las/_chos 'phel rgya mtsho/_kun dga' rnam rgyal/_dkon mchog 'jigs med dbang po/_dkon mchog seng ge/_dkon mchog bstan bcos/_lha btsun don grub rgyal mtshan/_rje bla ma 'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas bka' drin tu nos/_gsum pa gdams ngag khrid kyi rim pa la/_zur mang lugs kyi gcod khrid kyi brgyud pa ni yan chad lugs de'i dbang dang 'dra/_gsung rab rgya mtsho nas/_gar dbang chos skyong rnam rgyal/_ras chung shes rab rgya mtsho/_rtogs ldan bstan 'dzin rnam dag_/lha lung karma bde gsal/_karma theg mchog bstan 'phel gyi zhal snga nas nos/_rgyal thang lugs kyi gcod khrid ni khrid brgya'i brgyud pa dang mtshungs/_rang byung zhabs kyis mdzad pa'i gcod khrid kyi lung ni/_bka' tshom gyi 'grel ba dang 'dra/_rtogs ldan rnam dag gis mdzad pa'i gcod zin gyi lung ni/_mdzad pa po phyin chad khrid brgyud ltar/_rgyal thang lugs kyi khrid yig tA ra nA thas </div> | |||
<div class="folio"><span class="shoglhe">525</span> | |||
mdzad pa'i lung yang dbang brgyud dang mtshungs/_gnas gcod thems med las byung ba zhwa dmar lnga pa'i gcod khrid kyi brgyud pa ni/_dkon mchog yan lag_/dbang phyug rdo rje/_chos kyi dbang phyug_/lung rig nyi ma/_karma chags med/_brtson 'grus rgya mtsho/_pad+ma don grub/_pad+ma lhun grub/_bde chen snying po/_gcod bla karma phrin las/_karma don dam/_bstan 'dzin dge legs nyi ma/_rtogs ldan dkon mchog rgyal mtshan/_rje bla ma/_des so/_/lus sbyin dang stabs pa'i 'don 'grigs chags med mdzad pa ni/_de nyid nas bde chen snying po' bar sngar bzhin la/_rdo rje slob dpon karma bstan 'dzin las bdag gis nos/_rgyal dbang theg mchog rdo rjes mdzad pa'i tshogs las kyi lung brgyud ni/_dge legs rab rgyas yan dbang brgyud ltar la/_de nas gar dbang chos skyong 'gyur med/_pad+ma nyin byed dbang po/_rgyal dbang theg mchog rdo rje/_chos dbang sprul pa'i sku las bdag gis nos so/_/bdun pa zab lam rdo rje'i rnal 'byor gyi skor la gsum/_dang po gzhung rtsa ba dus 'khor rgyud kyi snying po sbyor drug man ngag dus zhabs snyan brgyud/_nye brgyud sha ba ri'i gzhung chung /_yu mo bas mdzad pa'i 'grel pa dang bcas pa bzhugs/_gnyis pa smin byed mchog dbang gong ma khyad par can gyi brgyud pa ni/_dam pa dang po' sangs rgyas/_bcom ldan /// dbang po/_chos rgyal zla ba bzang po/_sa bcu'i dbang phyug chos rgyal lha dbang /_gzi brjid can/_zla bas byin/_lha'i dbang phyug_/sna tshogs gzugs/_lha yi dbang ldan/_rigs ldan 'jam dpal grags pa/_pad+ma dkar po/_bzang po/_rnam rgyal/_bshes gnyen bzang po/_phyag dmar po/_khyab 'jug sbas pa/_nyi ma grags pa/_shin tu bzang po/_rgya mtsho rnam rgyal/_rgyal dka'/_nyi ma/_sna tshogs gzugs/_zla 'od/_mtha' yas/_sa skyong /_dpal </div> | |||
<div class="folio"><span class="shoglhe">526</span> | |||
skyong /_dus zhabs pa che ba 'jam pa'i rdo rje/_chung ba shrI b+ha dra/_sras bo d+hi b+ha dra/_kha che zla ba mgon po/_'bro lo shes rab grags/_lha rje dkon mchog srung /_sgro ston gnam la brtsegs/_grub chen yu mo ba mi bskyod rdo rje/_sras /// shwa ra/_mkhas pa nam mkha' 'od zer/_lcam jo 'bum ma/_se mo che ba nam mkha' rgyal mtshan/_'jam gsar ba shes rab 'od zer/_kun mkhyen chos sku 'od zer/_kun spangs thugs rje brtson 'grus/_byang sems rgyal ba ye shes/_mkhas btsun yon tan rgya mtsho/_kun mkhyen dol po ba shes rab rgyal mtshan/_chos rje phyogs las rnam rgyal/_nya dbon kun dga' dpal/_grub chen kun dga' blo gros/_dkon mchog bzang po/_nam mkha' chos skyong /_nam mkha' dpal bzang /_rat+na b+ha dra/_rje kun dga' grol mchog_/mkhan chen lung rig rgya mtsho/_thams cad mkhyen pa tA ra nA tha/_rgyal tshab rin chen rgya mtsho/_rje blo gros rnam rgyal/_de dbon ngag dbang phrin las/_grub thob kun bzang dbang po/_kaHthog rig 'dzin chen po/_kun mkhyen bstan pa'i nyin byed/_bka' brgyud phrin las rnam rgyal/_rdo rje 'chang pad+ma nyin byed dbang po las bka' drin tu nos/_yang bstan pa'i nyin byed nas/_tshe dbang kun khyab/_dbang rgyal rdo rje/_gtsug lag chos rgyal/_rgyal dbang theg pa mchog gi rdo rje dang /_yang kun khyab nas/_karma rat+na/_karma 'od gsal 'gyur med bcas lan gsum nos pa ni 'bro lugs kho na yin la/_rwa lugs ltar na/_dang po' sangs rgyas/_chos rgyal bdun/_rigs ldan 'jam dbyangs grags pa/_pad+ma dkar po/_tsi lu paN+Di ta/_pi To a /_dus zhabs pa che chung /_many+dzu kirti/_sa man+ta shrI/_rwa chos rab/_rwa ye shes seng ge/_rwa 'bum seng /_rga lo rnam rgyal rdo rje/_rong pa shes rab seng ge/_'phags 'od yon tan rgya mtsho/_bu ston rin chen grub/_thugs sras rin chen rnam rgyal/_'jam dbyangs grags pa rgyal mtshan/_shar chen </div> | |||
<div class="folio"><span class="shoglhe">527</span> | |||
ye shes rgya mtsho/_mkhyen rab chos rje/_dkon mchog dpal bzang /_byang gling bkra shis rgyal mtshan/_'jam dbyangs mkhyen brtse'i dbang phyug_/dbang phyug rab brtan/_rin chen bsod nams mchog grub/_klu sgrub rgyal mtshan/_smon lam lhun grub/_blo bzang mkhas btsun/_bla chen 'jam dpal bzang po/_byams pa chos 'phel/_ye shes dpal 'byor/_rin chen blo gsal bstan skyong /_'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas nos/_'di la 'bro lugs/_shangs lugs/_nye brgyud/_paN chen nags kyi rin chen gyi lugs rnams kyang chu bo gcig tu 'du'o/_/gsum pa gdams khrid la/_rdo rje'i rnal 'byor yan lag drug pa'i khrid brgyud gtso bor mchog dbang jo nang nas brgyud pa ltar/_pad+ma nyin byed dbang po' zhal snga nas rtsa khrid yan lag bcas lan gcig dang /_yang ngag dbang phrin las/_ngag dbang rnam rgyal/_ngag dbang dri med/_rnam 'dren dam pa ngag dbang chos 'phel gyi zhal snga nas nyams khrid du lan gcig nos/_khrid yig mthong ba don ldan gyi lung pad+ma nyin byed dbang po' zhal snga nas thob pa ni dbang rgyun dang 'dra/_lha dgu'i sgrub thabs/_mchod chog_/mchog dbang gi yi ge/_khrid yig_/rtags tshad kyi yi ge/_gegs sel/_'khrul 'khor gyi sdom bcas jo nang rje btsun rin po che'i gsung skor rnams kyi brgyud pa ni rje btsun nyid nas/_rgyal tshab rin chen rgya mtsho/_blo gros rnam rgyal/_ngag dbang phrin las/_kun bzang dbang po/_tshe dbang nor bu/_chos kyi 'byung gnas/_tshe dbang kun khyab/_nges don bstan 'dzin rab rgyas sam karma rat+na/_karma 'od gsal 'gyur med/_des bdag la'o/_/lam zab bdud rtsi'i thig le rig 'dzin tshe dbang nor bus mdzad pa'i lung brgyud ni/_rig 'dzin rje nas/_o rgyan bstan 'dzin rdo rje/_kun bzang tshe dbang don grub dpal ba/_'ba' ra ba tshe dbang 'jigs med bstan 'dzin/_dpal ldan dpa' bo gtsug lag chos kyi rgyal po/_de las so/_/</div> | |||
<div class="folio"><span class="shoglhe">528</span> | |||
sbyor drug 'bring por grags pa grub chen dpe med 'tsho' lugs kyi gzhung rtsa ba/_de'i khrid rdo rje'i tshig 'byed pad+ma dkar pos mdzad pa'i lung rgyun ni/_spyan ras gzigs/_dpe med 'tsho/_legs pa'i bu/_'od byed lha/_chos 'byung zhi ba/_nyi ma dpal/_rin chen srung ba/_mi dbang blo/_phyogs grol/__'tsho/_sangs rgyas dbyangs/_nags kyi rin chen/_rgyal dbang rje/_ngag dbang chos rgyal/_'jam dbyangs chos grags/_shes rab rgya mtsho/_pad dkar zhabs/_de phyin chad 'brug lugs khrid che chung gi brgyud pa rnams ltar ro/_/bsdus pa lce rtse rkan sbyar gyi gdams ngag rtsa ba/_de'i khrid rdo rje 'dzin pa'i nye lam pad+ma dkar pos mdzad pa'i lung rgyun yang sha ba ri pa/_nags kyi rin chen man chad snga ma dang mtshungs/_dus 'khor lhan skyes kyi rjes gnang gi brgyud pa ni/_mi bskyod rdo rje/_rA hu la shrI bi ma la shrI/_bi khyA ta de ba/_/_khro phu lo tsA ba/_mkhan po bsod nams dbang phyug_/khro phu sems dpa' chen po/_yang rtse ba rin chen seng ge/_dgra bcom pa yon tan blo gros/_spyang lung pa chen po/_paN chen /// mchog ldan/_byang sems shes rab dpal 'byor/_rje btsun grol mchog_/mkhan chen lung rig rgya mtsho/_tA ra nA tha phyin chad mgon po gri gug sogs rin 'byung spyi brgyud ltar ro/_/khro bo rdo rje shugs srung ma drug cur bcas pa'i rjes gnang la/_dus 'khor 'bro lugs kyi brgyud pa bzhin ded kyang chog_/yang na/_a b+hA ya/_legs spyod/_A nan+ta/_rin chen srung ba/_bi b+hU ti tsan+d+ra/_mar ston g.yang 'bar/_kun spangs chen po thugs brtson/_byang sems rgyal ye/_mkhas btsun yon tan rgya mtsho/_jo nang kun mkhyen chen po/_'ga' rong ba lha'i rgyal mtshan/_rje brtson pa ba/_bdag chen rnam rgyal grags pa/_shangs ston kun dga' dpal ldan/_paN chen nam mkha' dpal bzang /_rje sher bkras pa/_rje grol mchog_/mkhan chen kun dga' rgyal mtshan/_rje btsun tA ra nA tha phyin chad sngar dang mtshungs so/_/'di rnams kyi </div> | |||
<div class="folio"><span class="shoglhe">529</span> | |||
gzhung rtsa ba 'grel pa dang bcas pa rnams dbang dang khrid kyi brgyud par 'du bas byin rlabs don gyi brgyud pa ma chad mod tshig brgyud phyis su ma bzhugs kyang rtsa ba'i gzhung med du mi rung bas yig rgyun tsam la bsam nas 'dir bkod pa'o/_/brgyad pa grub chen o rgyan pa'i gdams ngag rdo rje gsum gyi bsnyen sgrub kyi gzhung rtsa ba/_rigs bzhi mkha' 'gros gnang ba'i thabs lam gyi gzhung rtsa ba/_smon lam gyi rdo rje'i glu/_bsnyen sgrub kyi 'grel bshad yid bzhin nor bu/_sngon 'gro'i cho ga /bsnyen sgrub kyi khrid yig bcas zla ba seng ges mdzad pa rnams kyi brgyud pa ni/_khyab bdag rdo rje 'chang /_rgyal yum rdo rje rnal 'byor ma/_grub chen o rgyan pa rin chen dpal/_rtogs ldan chen po zla ba seng ge/_mkhas grub jo gdan pa/_rje btsun dbon po ba/_gnyan khrod pa dge 'dun grags pa/_hor ston kun dga' rgyal mtshan/_'ja' mo grub chen kun dga' ye shes/_ban sgar 'jam dpal bzang po/_go shrI dpal 'byor don grub/_rgyal dbang bdun pa chos grags rgya mtsho/_sangs rgyas mnyan pa grub thob/_rje brgyad pa mi bskyod rdo rje/_zur mang ba karma legs bshad sgra dbyangs/_dge slong rdo rje chos/_gar dbang karma bstan skyong /_bya btang dkon mchog bstan 'dzin/_che tshang gsung rab rgya mtsho/_kun gzigs chos kyi 'byung gnas/_rgyal dbang bdud 'dul rdo rje/_pad+ma nyin byed dbang po/_karma pa theg pa mchog gi rdo rje/_kun gzigs rdo rje 'chang 'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas stsal ba'o/_/bsnyen sgrub gdan rdzogs su bsgom pa'i snying thig pad+ma dkar pos mdzad pa'i brgyud pa ni/_grub thob o rgyan pa/_zla ba seng ge/_byang chub seng ge/_'phags pa bsod nams dpal ba/_rgod phrug chos rje grags pa 'byung gnas/_grub chen rgya mtsho dpal ba/_kha rag grub chen bsod nams rgyal po/_rgyal dbang chos rje/_ngag dbang chos kyi rgyal po/_ngag dbang grags pa rgyal </div> | |||
<div class="folio"><span class="shoglhe">530</span> | |||
mtshan/_mi pham pad+ma dkar po phyin chad 'dra'o/_/dgu pa gdams khrid thor bu ba'i skor la/_'phags yul grub thob brgyad cu rtsa bzhi'i byin rlabs kyi brgyud pa ni/_grub thob brgyad cu rtsa bzhi/_mkha' 'gro ma ki li ki lI dang /__waM mched gnyis/_grub thob dpa' bo 'od gsal/_paN+Di ta ka ma la/_grub thob sa ba ri pa/_paN chen 'jigs med dpal/_mi nyag lo tsA ba smon grub shes rab/_rin chen yab sras/_rat+na gu ru/_grub thob hU~M 'bar/_rgan po lhas pa byang chub dpal/_stag ston bye brag pa/_gzhon nu dar ma/_bag ston gzhon nu tshul khrims/_mkhan shes rab rdo rje/_bla ma bde legs pa/_'phags mchog bsod nams dar/_dmar ston rgyal mtshan 'od zer/_bka' 'gyur ba shes rab bzang po/_smyug la paN chen/_tre bo chos kyi rgya mtsho/_rje kun dga' grol mchog_/chos sku lha dbang grags pa/_rje btsun tA ra nA tha/_rgyal tshab ye shes rgya mtsho/_snying po mtha' yas/_kun bzang dbang po/_tshe dbang nor bu/_bka' brgyud phrin las shing rta/_phrin las yar 'phel/_kun gzigs chos kyi snang ba/_rdo rje 'chang pad+ma nyin byed dbang po las bka' drin tu thob pa'o/_/grub thob chos drug gi khrid rgyun khrid brgya ltar la/_khrid yig rnying pa'i lung rgyun yan chad mi gsal/_zhwa lu mchog sprul blo gsal bstan skyong mdun nas rje bla ma 'jam dbyangs mkhyen brtses gsan/_de las bdag gis so/_/mi tra khrid drug gi rgyal ba rgya mtsho' dbang /_rjes gnang drug_/bka' srung brag mgon gyi rjes gnang rnams dang /_khrid drug_/yig cha rnams kyi lung dang bcas pa'i brgyud pa ni/_chos sku snang ba mtha' yas/_longs sku thugs rje chen po/_sprul sku mi tra dzo ki/_/paN chen shrI pu tra/_mi nyag grags pa rin chen/_ku cor grub dbang /_'od dpag rdo rje/_'khrul zhig spyod pa bud+d+ha shrI/_mkhas grub bud+d+ha mang+ga la/_rje 'phags pa sangs rgyas/_dbon drung sangs rgyas 'byung </div> | |||
<div class="folio"><span class="shoglhe">531</span> | |||
gnas/_'phags pa chos kyi rgyal po/_lcags ra ngag dbang phrin las/_'phags pa lha rgyal ba rgya mtsho/_'phags pa chos kyi rgyal mtshan/_rgya ra sprul sku blo bzang bstan 'dzin phrin las/_grub dbang blo bzang dbang phyug_/zhi ba lha dge legs rgyal mtshan/_'phags pa lha 'jigs med bstan pa'i mgon po/_chab mdo' slob zur 'phags pa mchog dga'/_lha btsun ye shes don grub rgyal mtshan/_rje 'jam dpal dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/thugs rje chen po rgyal ba rgya mtsho dang /_rta mgrin dmar po pad+ma'i dbyug to can mngon rtogs so so dang /_spyi chings sbyar ba'i brgyud pa ni/_rje blo bzang dbang phyug yan sngar ltar la/_de nas lcags ra sprul sku ngag dbang phrin las bzang po/_dkon rdor phyogs las rnam rgyal/_zhi ba lha don grub rgyal mtshan/_lha btsun don grub rgyal mtshan/_kun mkhyen bla ma rin po che/_des bdag la'o/_/grub chen mi tra dzo ki'i gdams ngag sems nyid ngal gso' khrid kyi brgyud pa ni/_rdo rje 'chang /_'phags pa lo ke shwa ra/_byang sems blo gros rin chen/_te lo shes rab bzang po/_rol pa'i rdo rje/_rje mi tra dzo ki/_khro phu lo tsA ba byams pa dpal/_bsod nams dbang phyug_/bsod nams seng ge/_tshad ma'i skyes bu/_yang rtse ba rin chen seng ge/_bu ston rin chen grub/_thugs sras rin chen rnam rgyal/_chos grags nam mkha'i mtshan can/_mkhas mchog tsan+d+ra shrI/_'khrul zhig tshul khrims rgyal mtshan/_sku zhang mkhyen rab chos rje/_kun spangs chos kyi nyi ma/_tshar chen blo gsal rgya mtsho/_'jam dbyangs mkhyen brtse'i dbang phyug_/'phags mchog byams pa skal bzang /_dbang phyug rab brtan/_bsod nams mchog grub/_rin chen 'jam dpal/_blo bzang mkhas btsun/_'jam dpal tshul khrims/_bstan 'dzin phrin las/_byang gling pa ye shes dpal 'byor/</div> | |||
<div class="folio"><span class="shoglhe">532</span> | |||
rin chen blo gsal bstan skyong /_'jam dbyangs mkhyen brtse'i dbang pos bka' drin tu stsal/_rtsa ba'i yi ge rnams kyi lung rgyun kyang de dang 'dra/_khro phu'i yig cha rnams kyi lung rgyun khro phu lugs kyi phyag chen ltar la/_gzhan rnams mdzad pa po phyin chad khrid brgyud ltar ro/_/spyan ras gzigs kyi dmar khrid snying po don gsum gyi brgyud pa ni/_thugs rje chen po/_blo gros rin chen/_tai lo pa/_la lI ta badz+ra/_mi tra dzo ki/_khro lo tsA ba/_bsod nams dbang phyug_/bsod nams seng ge/_rin chen seng ge/_bu ston rin chen grub/_byang chub rtse mo/_grags pa rgyal mtshan/_phyogs las rnam rgyal/_'jam dbyangs grags pa/_zla ba rgyal mtshan/_mkhyen rab chos rje/_rdo ring kun spangs pa/_blo gsal rgya mtsho/_mkhyen brtse'i dbang phyug_/byams pa skal bzang /_dbang phyug rab brtan/_bsod nams mchog grub/_gnas brtan 'jam dbyangs grags pa/_dge legs rgya mtsho/_'jigs med dbang po/_dkon mchog rgyal mtshan/_dkon mchog bstan pa rab rgyas/_kun gzigs mkhyen brtse'i dbang po/_de las so/_/rtsa ba'i yi ge'i lung rgyun ni/_khro phu bka' brgyud spyi ltar ro/_/spyan ras gzigs dpal mo lugs kyi dmar khrid kyi brgyud pa ni/_spyan ras gzigs/_dge slong ma dpal mo/_shrI b+ha dra/_ting nge 'dzin bzang po/_jo bo rje/_yol ston chos dbang /_rog ston/_rtsis ston/_zhar ston/_sbas ston/_zhig po rnal 'byor/_skyes rtogs ldan/_sangs rgyas dbon/_'dul 'dzin rin byang /_byang sems bsod grags/_rgyal sras thogs med/_rgya ma pa/_lo grags pa/_byang sems kun rgyal/_kun dga' mchog grub/_rje btsun grol mchog phyin chad khrid brgya'i brgyud pa dang 'dra/_pad+ma dkar pos mdzad pa'i khrid yig gi lung rgyun/_'thug lugs brgyud pa snga ma rnams ltar ro/_/rgyal po lugs kyi dmar khrid kyi brgyud pa ni/_snang mtha'/_spyan ras gzigs/_srong btsan sgam po/_pad+ma 'byung gnas/_grub thob dngos grub/</div> | |||
<div class="folio"><span class="shoglhe">533</span> | |||
nyang ral/_mi bskyod rdo rje/__bzang po/_lha rje dge 'bum/_lcam ye shes mchog_/grub thob chu sgom/_mtha' bzhi bya bral/_'jam dbyangs tshul chen/_bkra shis rgyal mtshan/_sku 'bum pa/_nor bu bzang po/_bzang po rgyal mtshan/_dpal ldan sangs rgyas/_ngag dbang grags pa/_shes rab dpal 'byor/_kun dga' grol mchog_/sna tshogs rang grol/_bstan 'dzin grags pa/_mdo sngags bstan 'dzin/_dam chos bzang po/_phrin las lhun grub/_gter bdag gling pa/__shrI/_rin chen rnam rgyal/_'gyur med don ldan/_phrin las rnam rgyal/_phrin las chos sgron/_kun mkhyen bla ma 'jam dbyangs mkhyen brtse/_des bdag la'o/_/byang sems zla rgyal lugs kyi dmar khrid kyi brgyud pa ni/_spyan ras gzigs/_zla ba rgyal mtshan/_zhang skyi tsha 'od can/_zhang dbu dkar ba/_mya ngan med dpal/_rin chen 'od zer/_zhang 'brug sgra rgyal mtshan/_gnur chos 'phags/_rgyal sras thogs med/_rgya ma pa/_lo tsA drag rgyal/_dkon mchog rgyal mtshan/_kun dga' mchog grub/_'jam mgon grol mchog man chad khrid brgya ltar ro/_/dmar khrid tshom bu lugs kyi brgyud pa ni/_rdo rje 'chang /_bdag med ma/_grub thob tshom bu pa/_spyi bo lhas pa/_brag dmar ba/_lha btsun dgon gsar ba/_thugs rje brtson 'grus/_chos rje shes rab 'bum/_rgyal sras thogs med phyin chad snga ma dang 'dra/_zhwa lu nas brgyud pa ni brgyud 'debs ltar ro/_/dmar khrid skyer sgang lugs kyi brgyud pa ni/_spyan ras gzigs/_grub chen rA hu la/_dI paM ka ra/_nag tsho lo tsA ba/_rong pa sher rgyal/_lce sgom sher rdor/_skyer sgang pa/_gnyan ston/_sangs rgyas ston pa/_gtsang ma shangs ston/_khyung po tshul mgon/_ri khrod ras chen/_shangs dkar rin rgyal/_sangs rgyas dpal bzang /_nam mkha' rgyal mtshan/_rgya sgom legs rgyal/_rje btsun grol mchog phyin chad khrid </div> | |||
<div class="folio"><span class="shoglhe">534</span> | |||
brgya ltar ram/_lugs gcig ni/_snang mtha'/_spyan gzigs/_rA hu la/_jo bo rje/_nag tsho/_phyag sor pa/_shes rab tshul khrims/_shes rab rgyal mtshan/_lce sgom/_skyer sgang pa/_gnyan ston/_sangs rgyas ston pa/_shangs ston rgyal mtshan 'bum/_byams dpal smon lam/_bsod nams rgyal mtshan/_shes rab bzang po/_gnyug la paN chen/_ngag dbang grags pa/_chos grags rgyal mtshan/_nam mkha' dbang phyug_/sangs rgyas rgyal mtshan/_kun dga' bsod nams/_bsod nams dbang phyug_/bsod nams mchog grub/_blo bzang rgya mtsho/_dge 'dun don grub/_bstan 'dzin phrin las/_blo bzang chos 'dzin/_phun tshogs rgya mtsho/_blo bzang don grub/_ngag dbang blo bzang /_skal bzang thub bstan/_blo bzang bstan 'dzin/_dkon mchog rgyal mtshan/_bstan pa rab rgyas/_'jam dbyangs mkhyen brtse'i dbang po/_de las so/_/thang rgyal lugs kyi yi ge drug pa'i sgom lung dang khrid kyi brgyud pa ni/_spyan ras gzigs/_grub chen thang rgyal/_kun spangs chos nyi/_kun dga' grol mchog_/bstan 'dzin nyi zla bzang po/_ngag dbang nyi ma/_bsod nams dbang phyug_/rmor chen kun dga' lhun grub/_bsod nams mchog grub/_bstan 'dzin ye shes lhun grub/_blo bzang bstan 'phel/_bstan 'dzin mkhyen rab mthu stobs/_'jam dbyangs mkhyen brtse'i dbang po/_de las so/_/yig rnying rnams kyi lung rgyun kyang de dang 'dra/_thang rgyal nye brgyud bla ma'i rnal 'byor gyi brgyud pa'ang de bzhin no/_/bo dong lugs kyi phyag chen lhan cig skyes sbyor gyi lung brgyud ni/_rdo rje 'chang /_te lo/_/nA ro/_/mar pa/_mi la/_sgam po pa/_phag gru/_gling ras/_rgya ras/_rgod tshang pa/_yang dgon pa/_spyan snga rin ldan/_zur phug pa/_gnyag ston pa/_shes rab 'bum pa/_rgyal sras thogs med/_lo chen byang rtse/_grags pa rgyal mtshan/_bo dong paN chen/_grags pa 'od zer/</div> | |||
<div class="folio"><span class="shoglhe">535</span> | |||
gar dbang bstan 'dzin/_rat+na'i mtshan can/_'dus chen rab rgyas/_sku mched rnam gnyis/_nam mkha'i rnal 'byor/_'jam dbyangs rnam rgyal/_rig 'dzin rnam rgyal/_chos dbyings bde chen mtsho mo/_/'jam mgon bla ma/_de las so/_/nye brgyud ltar na/_rdo rje 'chang /_bdag med ma/_bi pa/_bo dong paN chen phyin chad sngar ltar ro/_/gtum mo zhag bdun ma'i ring brgyud ni/_rdo rje 'chang /_sha ba ri pa/_bi b+hU ti tsan+d+ra/_chos 'od/_'phags 'od/_bu ston/_lo chen byang rtse/_grags pa rgyal mtshan/_paN chen phyogs las rnam rgyal/_nye brgyud rdo rje rnal 'byor mas paN chen 'jigs med grags pa la stsal ba dang /_shin tu nye brgyud ni gu mas/_ras chen dpal 'byor bzang po la gnang ba/_brgyud pa gsum 'dus ras chen pa nas/_mi pham rje/_nam mkha' lhun grub/_nam mkha' rgyal mtshan/_nam mkha' 'od zer/_nam mkha' rin chen/_nam mkha' rgyal po/_nam mkha' dkar po/_nam mkha' grags pa/_'dus chen rab rgyas/_'jam dbyangs dga' ba/_rin chen bzang po/_dge legs rgyal mtshan/_skal bzang 'jam dbyangs rnam rgyal/_rig 'dzin rnam rgyal/_chos dbyings bde chen mtsho mo/_/rje bla ma rin po che/_de las so/_/thub pa mdo gcod kyi brgyud pa ni/_yum chen sher phyin/_shAka thub/_paN chen phyogs las rnam rgyal/_ngag dbang grags pa/_'chi med dpal bzang /_sangs rgyas lhun grub/_nam mkha' 'od zer phyin chad gtum mo' brgyud pa dang 'dra/_bo dong ras chen pa'i gser chos gsum pa 'pho ba 'jags tshugs ma'i khrid lung gi brgyud pa ni/_rdo rje 'chang /_rdo rje rnal 'byor ma/_ye shes mkha' 'gro ni gu ma/_ras chen dpal 'byor bzang po/_rdo rje gdan pa kun dga' rnam rgyal/_'jam dbyangs byang chub dbang rgyal/_paN chen bde ba'i rdo rje/_lha dbang phrin las/_tshul khrims bkra shis/_phrin las rnam rgyal/_byams pa bstan pa rgya </div> | |||
<div class="folio"><span class="shoglhe">536</span> | |||
mtsho/_de gnyis ka las mkhan chen blo gros dbang phyug_/chos dbang rgya mtsho/_rnam rgyal yar 'phel/_phyi ma gnyis ka las kun dga' chos 'phel/_kun dga' chos dar/_bstan 'dzin tshul khrims/_kun mkhyen bla ma rin po che/_des so/_/yang na ras chen nas 'bri gung mkhan chen rnam mgon dri med sde/_gnyis ka las rgya ston byang chub dbang rgyal man 'dra/_'pho khrid kyi mjug tu tshe gzungs \u0f00 gsum ma'i lung yang mdzad srol ltar thob/_rong ston chen po' ma 'pho' khrid rgyun ni/_rong ston shes bya kun gzigs/_nam mkha' dpal bzang /_bzod chen pa/_kun dga' legs grub/_she'u lo tsA ba/_mchog legs rdo rje/_mkhyen rab bstan 'dzin bzang po/_byams pa ngag dbang lhun grub/_kun dga' legs pa'i 'byung gnas/_blo gsal phun tshogs/_ngag dbang kun mkhyen/_byams pa bstan 'dzin phrin las/_byams pa phrin las yon tan/_byams pa bstan 'dzin snyan grags/_'jam dbyangs mkhyen brtse'i dbang po/_de las so/_/yig cha rnams kyi lung rgyun de dang 'dra'o/_/jo nang rje btsun rin po che'i gsar 'gyur/_grub chen zhi ba sbas pa'i lugs kyi bka' babs drug ldan gyi khrid las/_thog mar bskyed rim gyi brgyud pa ni/_rdo rje 'chang /_sangs rgyas ye shes/_mar me mdzad bzang po/_sman pa'i zhabs/_sangs rgyas dpal zhi ba/_yang na sangs rgyas ye shes/_pad+ma ka ra/_rat+na shI la/_yig mkhan bgres po/_dur ha ri/_sman pa'i zhabs/_a wa d+hU ti pa/_chu bo gcig 'dus/_rin 'byung sbas pa/_a b+ha yA ka ra/_dge 'byung sbas pa/_stobs bcu dpal/_badz+ra shrI/_chos dpal bzang po/_sangs rgyas grags pa/_rin chen grags pa/_ra tI gup+ta/_dpal ldan sems can mgon po zhi ba sbas pa la'o/_/phyag chen brgyud pa ni/_rdo rje 'chang /_sa ra ha/_klu sgrub/_sha ba ri pa/_lU yi pa/_da ri ka pa/_DiM gi pa/_An+tar pa/_te lo/_/nA ro/_Dom+bi pa/_ku sA li pa/</div> | |||
<div class="folio"><span class="shoglhe">537</span> | |||
a si ta g+ha na/_ye shes bshes gnyen/_yang na ri khrod dbang phyug_/mai tri pa/_gang+gA d+ha ri/_ye shes bshes gnyen/_zhi ba sbas pa la'o/_/gtum mo' brgyud pa ni rdo rje btsun mo/_/dpal ldan chos skyong nag po bi rU pa/_bya rngon pa/_ku sA li pa/_yang na birU pa/_Dom+bi pa/_g.yung mo rnal 'byor pa/_ra ti badz+ra/_spyod 'chang dbang po/_sing ga li ma/_mi thub zla ba/_rA hu la badz+ra/_da na shrI/_sau ri pa/_ku sa lI b+ha dra/_a si ta g+ha na/_ye shes bshes gnyen/_zhi ba'i zhabs la'o/_/'od gsal gyi brgyud pa ni/_rdo rje 'chang /_rta mchog zhabs/_bI na sa/_rnal 'byor tsin+ta ma/_dril bu pa/_l+wa ba pa/_in+d+ra b+hU ti/_byis pa'i zhabs/_nag po spyod pa/_gu h+ya pa/_An+tar pa/_te lo pa/_nA ro pa/_dpal mchog Dom+bi pa/_ku sa lI pa/_yang na An+tar pa/_spyod pa chung ba/_b+hU ha ri/_b+hU ba blo ldan/_ku sa lI b+ha dra/_a si ta g+ha na/_ye shes bshes gnyen/__gup+ta'o/_/las rgya'i khrid ni/_rdo rje 'chang /_in+d+ra b+hU ti/_bde ba'i rol pa mo/_/pad+ma badz+ra/_phag tshang pa/_mtsho skyes zhabs/_in+d+ra b+hU ti chung ba/_dza lan+d+ha ri pa/_kah+Na pa/_dge ba'i mgon po/_a mr-i ta badz+ra/_ku sa lI pa/_yang na/_in+d+ra b+hU ti/_pad+mA ka ra/_ku sa lI che chung /_a si ta/_dz+nyA na mi tra/_zhi ba sbas pa la'o/_/man ngag thor bu'i brgyud pa ni/_rdo rje 'chang /_tsa Ti pa/_byA li pa/_ko ki Ti pa/_ma tshan+d+ra/_gau rak+Sha/_kA Ni ri pa/_nA go pa/_rdza mi mgon po/_o ko tha/_rA ti gup+ta/_zhi ba'i zhabs so/_/grub chen zhi ba sbas pa/_slob ma'i mchog dI na ka ra/_gom+b+hI ra ma ti/_de gsum ka las sangs rgyas sbas pa'i mgon po dang /_gong ba'i rdo rje/_///Na shrI ste thugs sras rnam pa gsum gyis zhus/_gsum ka las rje btsun sgrol ba'i mgon pos gsan/_de las ye shes rgya mtsho dang rin chen rgya mtsho rnam pa gnyis kyis zhus/_de nas rim bzhin/_blo gros rnam rgyal/_ngag dbang phrin las/_kun bzang dbang </div> | |||
<div class="folio"><span class="shoglhe">538</span> | |||
po/_kun dga' rnam rgyal/_ngag dbang rgyal mtshan/_sgrub chen dri med/_karma 'od gsal 'gyur med/_de las bdag gis so/_/rtsa ba'i rgya gzhung dang khrid yig gi lung rgyun yang de dang 'dra/_me tog bcud len rim pa lnga pa'i khrid dang lung gi brgyud pa ni/_rdo rje 'chang /_rdo rje rnal 'byor ma/_dam pa sangs rgyas nas rim par brgyud/_mi nyag rin rgyal/_ras ston blo gros mtshungs med/_bla ma tshe dbang pa/_gnas rnying rgyal mtshan rin chen/_kun dga' bde legs/_dge 'dun rgya mtsho/_bsod nams grags pa/_bsod nams rgya mtsho/_nam mkha' rgyal mtshan/_bkra shis rgyal mtshan/_'jam dbyangs grags pa/_blo bzang sgom chung /_nyang tshang ngag dbang bstan pa'i nyi ma/_nam mkha' seng ge/_'jam dbyangs shes rab/_ngag dbang bsam 'grub/_dkon mchog rgyal mtshan/_don grub rgyal mtshan/_'jam mgon bla ma rin po che/_des bdag la'o/_/chu bcud len gyi gdams pa'i khrid dang lung gi brgyud pa ni/_shrI he ru ka /sa ra ha/_dam pa sangs rgyas/_dam pa kun dga'/_dam pa phyar chen/_ko brag pa/_ru ston bshes gnyen/__shrI/_rang byung rdo rje/_rgyal mtshan dpal bzang /_tshul khrims dpal ldan/_dpal ldan don grub/_rgyal dbang chos rje/_mang+ga la/_shes rab rgya mtsho/_dben sa ba blo bzang don grub/_sangs rgyas ye shes/__d+h+wa dza/_dkon mchog rgya mtsho/_dkon mchog yar 'phel/_thang sag dngos grub rgya mtsho/_blo bzang mchog grub/_blo bzang chos 'phel/_ngag dbang bsam 'grub/_dkon mchog rgyal mtshan/_don grub rgyal mtshan/_'jam mgon bla ma/_des so/_/rde'u bcud len gyi man ngag gi khrid dang lung gi brgyud pa ni/_rdo rje 'chang /_DA ki nI ni gu ma/_bo dong phyogs rgyal/_ras chen dpal 'byor bzang po/_sangs rgyas bzang mo/_/rin chen rgyal po/_pad+ma gar dbang /_grags pa 'od zer/_rab 'byams chos rje/_'jam dbyangs rin chen/</div> | |||
<div class="folio"><span class="shoglhe">539</span> | |||
rat+na'i mtshan can/_'dus chen rab rgyas/_'jam dbyangs dga' ba/_rin chen bzang po/_'jigs med rnam rgyal/_skal bzang 'jam dbyangs/__b+ha dra/_rin chen lhun grub/_don grub rgyal mtshan/_'jam mgon bla ma/_des bdag la'o/_/mtha' rten grub chen mi tra dzo ki'i lugs kyi tshe dpag med dkar po' rjes gnang gi brgyud pa ni/_mkha' 'gro ma de ba DA ki/_mi tra dzo ki/_bud+d+ha shrI/_chag lo dgra bcom/_te'u ra pa dar 'byung /_chag nyi ma dpal/_bla brang pa gzhon nu rgyal mtshan/_blo gros dpal/_bzang po dpal/_nyi ma rgyal mtshan/_bsod nams dpal 'byor/_rgyal mtshan 'od zer/_chos rje nam mkha' pa/_chag lo rin chen chos rgyal/_bdag chen ngag gi dbang phyug_/rje btsun kun dga' grol mchog_/mkhan chen lung rig rgya mtsho/_rje btsun tA ra nA tha phyin chad dus 'khor lhan skyes sogs dang 'dra/_te phu pa'i nye brgyud tshe sgrub zhag bdun ma'i brgyud pa ni/_tshe dpag med/_grub pa'i rgyal mo/_/te phu pa/_rong ston kun rig_/nam mkha' dpal ldan/_kun spangs chos rje/_tshar chen/_mkhyen brtse/_bslab gsum rgyal mtshan/_dbang phyug rab brtan/_bsod nams mchog grub/_ngag dbang lhun grub/_rmor chen/_legs pa'i 'byung gnas/_'jam dpal rdo rje/_kun dga' dpal bzang /_kun dga' 'jam dpal/_'jam mgon bla ma/_des bdag la'o/_/gtsug tor rnam par rgyal ma lha dgu'i brgyud pa ni/_thub dbang /_byams pa/_thogs med/_dbyig gnyen/_b+ha bya karti/_shI la a ka ra ma ti/_bai ro tsa na r+k+Shi ta/_a b+ha ya/_ba ri lo tsA ba/_sa chen kun snying /_bsod nams rtse mo/_/grags pa rgyal mtshan/_sa skya paN chen/_chos rgyal 'phags pa/_zhang /_brag phug pa/_bla ma dam pa/_thag chen chos rje/_kaM dgon pa ba/_paN chen shAka mchog_/brag dkar sems dpa'/_kun dga' rgyal mtshan/_yang na/_bla ma dam pa nas/_dpal </div> | |||
<div class="folio"><span class="shoglhe">540</span> | |||
ldan pa/_shar chen/_ngor chen/_gu ge paN chen/_glo bo mkhan chen/_rje grol mchog_/rdo ring ba/_tA ra nA tha phyin chad sngar dang 'dra'o/_/yang na ngor chen nas/_rje btsun rin po ches mdzad pa'i rnam rgyal stong mchod kyi lung rgyun ni bka' 'bum spyi brgyud ltar ro/_/sgrol dkar yid bzhin 'khor la 'od zer drug sbrag gi rjes gnang thun mong ma yin pa'i brgyud pa ni/_rje btsun sgrol ma/_ngag dbang grags pa/_rdo rje gdan pa/_ba ri lo tsA ba rin chen grags/_sle nag pa/_sgre pa/_mnyam med dwags po/_tshul khrims snying po/_dwags po 'dul 'dzin/_'bri gung gling pa/_dam chos gling pa/_chos kyi tshul khrims/_lha lung pa/_thog gnas pa/_chos kyi dbang phyug_/byang chub bzang po/_bkra shis rnam rgyal/_bsod nams lha dbang /_dpal ldan rgyal mtshan/_dwags po phyogs las rnam rgyal/_tshar chen blo gsal rgya mtsho/_'jam dbyangs mkhyen brtse/_de la bslab gsum rgyal mtshan/_bsod nams chos 'phel/_rin chen bkra shis rgyal mtshan gsum gyis zhus/_yab sras bzhi ka las dbang phyug rab brtan/_bsod nams mchog grub/_byams pa ngag dbang lhun grub/_kun dga' lhun grub/_legs pa'i 'byung gnas/_kun dga' blo gros/_de las nam mkha' 'chi med dang /_kun dga' mkhas grub dbang po gnyis kyis gsan/_gnyis ka las byams pa kun dga' bstan 'dzin/_de nas 'jam dbyangs mkhyen brtse'i dbang po/_des bdag la'o/_/sgrol dkar yid bzhin 'khor lo' zab khrid thun mong ma yin pa nyams khrid du skyong ba'i brgyud pa ni/_tshar chen yan rjes gnang dang 'dra/_de nas mkhyen brtse/_dbang rab/_bsod nams mchog grub/_rin chen 'jam dpal/_blo gsal bstan 'dzin/_kun dga' blo gros/_kun dga' mkhas grub dbang po/_byams pa kun dga' bstan 'dzin/_kun mkhyen bla ma/_de las bka' drin tu thob bo/_/sgrol dkar nyams len snying por bsdus pa kun dga' blo gros kyis </div> | |||
<div class="folio"><span class="shoglhe">541</span> | |||
mdzad pa'i lung rgyun ni mdzad pa po phyin chad khrid brgyud ltar la/_ngag dbang legs grub kyis mdzad pa'i khrid yig gi lung yang de nyid nas rje 'jam mgon bla ma/_des bdag la'o/_/tshe lha rnam gsum phyogs bsdus kyi rjes gnang gi brgyud pa ni snga ma rnams kyi khongs su 'thus/_tshe lha rnam gsum mchod chog gis mtshon gdams mdzod 'dir bzhugs pa'i khrid yig sogs rje bla ma thams cad mkhyen gzigs 'jam dbyangs mkhyen brtse'i dbang pos mdzad pa thams cad ni rje nyid nas bka' drin tu stsal ba thob pa'o/_/jo nang khrid brgya brgyud 'debs su gsal ba ltar la/_rje btsun rin po che'i 'phros su lung khrid kyi tshul du tshar gsum re bklags pa'i brgyud pa ni/_grol mchog zhabs nas/_lung rig rgya mtsho/_kun dga' snying po/_rin chen rgya mtsho/_snying po mtha' yas/_kun bzang dbang po/_de las tshe dbang nor bu dang kun dga' rnam rgyal gnyis kyis gsan/_gnyis ka las/_chos kyi 'byung gnas/_karma 'gyur med/_tshe dbang nor bu pad+ma bkra shis/_pad dkar sprul sku dpal ldan/_rdo rje mi pham chos kyi rgyal po las bdag gis nos so/_/zhib khrid du mdzad pa'i brgyud pa ni/_rje btsun grol mchog nas/_chos sku lha dbang grags pa/_rje btsun sgrol ba'i mgon po/_rje btsun ma phrin las dbang mo'am rin chen rdo rje ma/_rgyal tshab rin chen rgya mtsho/_'jigs byed grub pa snying po mtha' yas/_chos rje kun bzang dbang po/_rig 'dzin tshe dbang nor bu/_chos dbyings rang grol/_kun bzang chos 'byor/_blo bzang mthu stobs/_nyi ma chos 'phel/_rin chen blo gsal bstan skyong /_'jam dbyangs mkhyen brtse'i dbang po' zhal snga nas lo gsum gyi ring khrid brgya cha tshang ba'i nyams bzhes mthar phyin tu mdzad/_kho bo cag gis zhus pa'i skabs su/_dang po sa bcad kyi sgo nas mdor bstan/_rtsa ba'i khrid yig dpe lung bzhugs pa so sos rgyas par </div> | |||
<div class="folio"><span class="shoglhe">542</span> | |||
bshad/_khrid brgya gzhung tshig gis don bsdu ba'i sgo nas zhib rgyas su stsal bar mdzad do/_/de ltar gangs can gyi ljongs 'dir sprul pa'i chos rgyal mes dbon rnams kyi thugs bskyed kyi stobs las rgyal bstan rin po che'i nyin mor byed pa thog mar shar ba'i skabs su/_sangs rgyas gnyis pa pad+mA ka ra/_paN chen bi mal mi tra/_lo chen bai ro \u0f7c na sogs kyi bka' drin la brten nas yo ga sde gsum gyi sgrub brgyud thog mar byung ba nas brtsams/_phyis su grub pa'i dbang phyug zhi ba sbas pa'i gdams ngag gi bka' srol rnams rje btsun chen po tA ra nA tha la bka' babs pa'i bar du lnga phyi rim pa bzhin du byon pa'i mdo rgyud spyi dang bye brag pa rnams kyi nyams len khyad par can gyi gdams pa che phra re res kyang /_dbang po dang skal ba rab rnams tshe gcig gis mi slob ba'i zung 'jug la sbyor ba dang /_'bring rnams dad brtson dang 'tshams pa'i sa lam gyi mngon rtogs rgyud la skyed cing /_tha ma rnams kyang rgyud rim gyis smin te skye ba brgyud nas rnam par grol ba'i go 'phang 'thob pa ni lung dang lo rgyus las kyang nges pa rnyed pa dang /_'brel thogs tsam yang 'khor ba dang ngan song gi skye sgo bcad nas thar pa dang byang chub kyi sa bon thebs pa sogs bsam gyis mi khyab pa'i phrin las ngo mtshar rmad du byung ba sha stags snang yang /_bod yul 'di'i dbang du byas pa'i 'bras bu dang sgrub pa'i dus rim par yol nas lung gi bstan pa ltar snang rgyas shing rtags tsam 'dzin pa'i dus la son par nye ba'i dbang gis/_sgrub pa'i brgyud 'dzin rnams kyang bshad pa'i lad mo zlo ba dang spros bcas chos brgyad kyi g.yeng bas khyer/_sgrub brgyud khyad par 'phags pa phal mo che'i dpe lung gi rgyun tsam yang dkon cing nub par nye ba'i dus skabs 'dir/_chos rgyal tshangs pa lha'i me tog nyid bstan pa'i me ro slong ba la bsam bzhin srid pa'i rol gar bstan pa bka' babs bdun gyi mnga' bdag thams cad mkhyen gzigs 'jam </div> | |||
<div class="folio"><span class="shoglhe">543</span> | |||
dbyangs mkhyen brtse'i dbang po' bka' drin las/_sgrub brgyud shing rta chen po brgyad gtso bor gyur pa'i gsang sngags gsar rnying gi gzhung dang gdams ngag bod yul du bzhugs so cog phal mo che thos pa'i skal pa bzang pos rgyud phyug cing /_bka' srol ris su ma chad pa so so' rgyu mtshan shes nas dad pa'i pad+mo phyogs med du rgyas te chos spang gi sgrib pas ma sbags pa dang /_kun mkhyen dol po sangs rgyas kyi zhal nas/_bdag ni skye ba thams cad du/_/bstan pa'i khur chen khur bar shog khur chen khur ba ma nus kyang /_/bstan pa nyams kyis dogs pa yi/_/sems khral tsam yang 'byung bar shog_/ces sogs gsungs pa'i gnas la yi dam du byas te/_'di dag gis bstan pa dngos la phan pa'i nus pa med du zin kyang rgyun ma chad tsam 'byung du re bas 'bad rtsol chen pos brgyud ldan gyi dam pa rnams las legs par zhus te dbang khrid rtsa ba rnams kyi yig cha gtso che ba'i rigs rnams glegs bam gyi phreng ba gcig tu bsgrigs pa yin pas/_phyin chad bstan pa rin po che thugs la bcangs pa'i skyes bu dam pa rnams kyis kyang 'chad nyan dang nyams bzhes kyi rgyun ma chad par 'dzin skyong spel ba'i phrin las rgya che la rgyun chags par bskyangs na rgyal ba sras dang bcas pa'i dgongs pa skong bar 'gyur bas de ltar yang nas yang du gsol ba 'debs pa lags/_/shrI swa sti sid+d+hi dza yan+tu/_srid zhi'i dge legs mtha' dag 'byung ba'i gnas/_/rgyal ba'i bstan pa rin chen gcig pu ste/_/bstan pa'i snying po gsang sngags rdo rje theg_/'byung dka' u dum+ba ra'i me tog mtshungs/_/'o ma bsrubs pa'i mar gyi nying khu bzhin/_/mdo rgyud yang snying gdams ngag zab mo' mdzod/_/rgyud dang grub pa'i man ngag las byung ba/_/rin chen gser gyi zhun mas mi sgrun pa/_/sras bcas rgyal ba rnams kyi dgongs pa'i bcud/_grub pa'i dbang </div> | |||
<div class="folio"><span class="shoglhe">544</span> | |||
phyug rnams kyi gshegs pa'i shul/_/DA ki 'bum sde'i thugs kyi zung khrag ste/_/'jig rten khams na dkon pa'i dbyig gi mchog_/dbul pos rin chen rin thang mi shes bzhin/_/blun pos zab chos rnam dbye phyed mi nus/_/phyogs su ma lhung chos kyi spyan ldan rnams/_/dgyes pa skyed byed nor bu'i mdzod chen yin/_/rang nyid dam pa'i rnam thar ches dman pas/_/chos mchog 'byung ba'i gnas su ma gyur kyang /_/sngon smon lhag bsam rnam par dkar ba dang /_/bla ma sangs rgyas thugs rje'i mthu las grub/_/gra sa'i 'don zlos dbyangs rol gar 'chams sogs/_/mig sngar mdzes kyang gtan gyi 'dun ma stor/_/lung rigs bshad rtsod yid dpyod lta bas kyang /_/gnas lugs mi mthong byang chub yid smon tsam/_/shing rta re re'i bka' srol nyams lon na/_/tshe gcig zung 'jug mchog la sbyor nges shing /_/za 'og ras ma rin chen dum bu bzhin/_/cha shas nyams su lon kyang don chen 'grub/_/de bas gdams khrid che rnams lta ci smos/_/gdams phran re yi nyams len mthar phyin kyang /_/srid pa'i 'khrul 'khor rtsa ba rab bcad nas/_/'di gtan bde zhing don gnyis lhun grub 'gyur/_/bka' la dbang zos gsang ba bsgrags pa sogs/_/'khrul pa'i dbang gis nongs pa gang mchis rnams/_/bla ma rgyal ba sras bcas spyan sngar bshags/_/tshangs par stsal nas bdag rgyud dag gyur cig_/rnam dkar 'dis mtshon dus gsum dge ba'i tshogs/_/sras bcas rgyal ba'i rjes su bdag slob cing /_/byang chub spyod pa yongs su rdzogs pa dang /_/mkha' mnyam 'gro kun byang chub thob phyir bsngo/_/'chi med srog gi ka ba rab tu brtan/_/nad med bde ba'i lang tsho rtag par rgyas/_/tshe dang sgrub pa mthar phyin mi slob pa'i/_/zung 'jug ye shes sku mchog mngon gyur shog_/tshe 'dir grol ba'i skal pas dman gyur kyang /_/'phos ma thag tu dag pa'i snang ba </div> | |||
<div class="folio"><span class="shoglhe">545</span> | |||
shar/_/bde chen zhing du pad+mor brdzus te skyes/_/sangs rgyas zhal mthong lung bstan mchog thob shog_/bdag dang mkha' mnyam 'gro ba ma lus pa/_/srid las nges par 'byung ba'i blo brtan pos/_/byang chub sems mchog ma skyes bskyed pa dang /_/skyes pa brtan cing gong nas gong 'phel shog_/mi khoms gnas ngan len gyi skye sgo chod/_/mtho ris yon tan bdun ldan rten bzang thob/_/mtshan ldan dge ba'i bshes kyis rjes su bzung /_/rnam par dag pa'i bslab gsum mthar phyin shog_/dam chos sgrub la bar gcod mi 'byung zhing /_/chos dang mthun pa'i bsam don yid bzhin 'grub/_/snying po don gyi sgrub pa mthar phyin te/_/tshe gcig sangs rgyas don gnyis lhun grub shog_/bdud kyi las rnams shes nas spang nus shing /_/chos brgyad 'ching ba'i sgrog las yongs su grol/_/gzung 'dzin 'khrul pa'i snang ba rmangs nas zhig_/gdod ma'i gtan srid myur du zin par shog_/phan bde'i 'byung gnas rgyal bstan rin po che/_/nam yang mi nub dar zhing rgyas pa dang /_/bstan 'dzin skyes mchog rnams kyi zhabs pad brtan/_/bshad sgrub las kyi phrin las gong 'phel shog_/skye rgu mtha' dag bstan la gus pa thob/_/bstan pa'i rjes zhugs bstan la sri zhu brtson/_/bstan pa 'dzin skyong spel bas rgyal ba'i bstan/_/nor 'dzin yangs pa'i khongs su brdal byed shog_/yo ga rnam gsum khyad par rdzogs pa che/_/rtsol med grol ba bzhi ldan theg pa'i rtse/_/snga 'gyur bstan pas 'jig rten kun tu khyab/_khams gsum 'khor ba dongs nas sprugs par shog_/mnyam med jo bo rje dang tsong kha pa'i/_/lta spyod dri med 'dzin mdzad bka' gdams pa/_/gsar rnying ring srol dar bas thub bstan gyi/_/dga' tshal dbyar gyi dpal bzhin rgyas par shog_/dpal ldan chos skyong snyan tu brgyud pa yi/_/gdams ngag lam dang 'bras bur bcas pa sogs/_/gsang bstan mnga' bdag sa ngor tshar gsum </div> | |||
<div class="folio"><span class="shoglhe">546</span> | |||
gyi/_/bstan pa'i nyi ma 'grib med 'char bar shog_/gangs can grub pa'i chu 'go gcig pu pa/_/mnyam med dwags po' bka' brgyud che bzhi dang /_/chung brgyad sgrub brgyud chu klung chen po' rgyun/_/chad med 'dzam gling grub pas khengs par shog_/rin chen rnam bdun rim brgyud rdo rje'i tshig_/byis blos ma bslad byin rlabs gzi brjid can/_/dpal ldan shangs pa bka' brgyud gser chos kyis/_/sa steng kun khyab dpag med 'gro sgrol shog_/pha gcig dam pa'i sdug bsngal zhi byed dang /_ma gcig la bsgron bdud kyi gcod yul te/_/bdag 'dzin btsan thabs gcod pa'i chos kyi sprin/_/nam mkha'i khyon brdal snyigs 'gro kun skyobs shog_/sa bcu'i dbang phyug rnams kyi thugs kyi bcud/_/rgyud don mthar thug dang po' sangs rgyas kyi/_/bshad sgrub bka' babs jo zhal rnam pa gnyis/_/bstan pa'i sgron me phyogs brgyar 'bar bar shog_/rdo rje btsun mo' zhal lung bsnyen sgrub sogs/_/sgom na 'bras bu 'bral du thob byed pa'i/_/brgyud ldan gdams pa'i bka' srol ji snyed kun/_/srid pa'i mthar yang nyams med dar rgyas shog_/dus gsum 'byon dka' u dum+ba ra ltar/_/rab bsngags rdo rje theg pa'i bstan pa yi/_/snying po 'di min gzhan du ma mchis pas/_/dkon la ngo mtshar 'du shes thob par shog_/'brel tshad don ldan chos su yid ches nas/_/shin tu phongs pas zas skom rnyed pa bzhin/_/dad pas btsal zhing 'bad pas nyams su len/_/'phral dang yun gyi don chen 'grub bar shog_/'jig rten spyi dang bye brag rgyal khams 'dir/_/dus kyi rgud pa'i nyes tshogs kun zhi zhing /_/dge legs dpal 'byor rdzogs ldan bzhin tu rgyas/_/'gro kun byang chub sems mchog dang ldan shog_/kun kyang gsang chen zab mo' snod gyur te/_/brtson pas nyams blangs sa lam mngon rtogs kun/_/dka' ba med par rgyud la rab rdzogs te/_/tshe gcig rdo rje 'chang gi sa thob shog_/'di dges bdag kyang skye zhing skye ba ru/_/dus gsum rgyal ba sras bcas smon lam dang /_/mdzad pa kun sgrub lung rtogs dam pa'i </div> | |||
<div class="folio"><span class="shoglhe">547</span> | |||
chos/_/yongs rdzogs 'dzin cing chub pa'i skal ldan shog_/bstan pa'i snying po rdo rje theg pa'i bcud/_/thub mchog thugs bskyed smon lam stobs dag las/_/gdul dka'i 'gro ba'i dpal du shar ba yi/_/bstan pa dar rgyas yun gnas bkra shis shog_/rab dkar dri med sgrub brgyud bdud rtsi'i chu klung nor 'dzin yangs pa'i khongs su rgyun mi 'chad par 'babs pa las/_/srid lam dub pa'i skye dgu mtha' dag nyon mongs gdung sel thar pa'i srog zung rdo rje'i snying por rab tu brtan/_/zung 'jug mchog gi bde chen phyag rgya mngon tu 'grub pa'i brtul zhugs ldan pas mkha' spyod mdzes ma'i grong khyer khengs/_/sku bzhi'i rgyal sar bde bar gshegs nas sangs rgyas mdzad pas mkha' mnyam 'gro sgrol rtag bya ba bkra shis dpal 'bar shog_/de ltar gangs can ljongs su byon pa'i sgrub brgyud shing rta chen po brgyad dang khrid tshul thor bu khyad par 'phags pa rnams las deng sang rgyun bzhugs nges pa rnams kyi smin grol rtsa ba tsam legs par bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag dang brgyud pa mdor smos pa 'di'ang /_sangs rgyas gnyis pa gu ru pad+mA ka ra dang rdzogs pa'i sangs rgyas dpal karma bka' brgyud kyi bstan pa'i sgor zhugs shing thub bstan ris su ma chad pa skye ba nas skye bar 'dzin pa'i g.yar dam 'chang ba/_dben khrod rnams su gtad med kyi rnal 'byor spyod pa karma ngag dbang yon tan rgya mtsho phrin las kun khyab dpal bzang po'am rgyal ba'i sras po blo gros mtha' yas pa'i sdes/_mdo khams bka' brgyud kyi gdan sa chen po dpal spungs thub bstan chos 'khor gling gi yang dben shrI de bI ko Ti tsA 'dra rin chen brag gi sgrub gnas kun bzang bde chen 'od gsal gling du bgyis pa dge legs 'phel//_//</div> | |||
= Translation = | |||
This page has not been formatted and is intended for search purposes only. For a readable version, download a PDF of the full translation, [[Media:Barron, Richard, trans 2013 The Catalog of The Treasury of Precious Instructions by Jamgon Kongtrul Lodro Taye Tsadra Foundation.pdf|Barron, Richard, trans 2013 The Catalog of The Treasury of Precious Instructions by Jamgon Kongtrul Lodro Taye Tsadra Foundation.pdf]]. | |||
An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions | |||
[1b] | |||
I pay homage to, and take refuge in, the glorious, holy masters—my primary gurus and those of the lineages. Embodiment of timeless awareness, with consummate mastery of | |||
the noble state of wisdom, utterly transcending the limitations | |||
of conditioned existence and mere quiescence; | |||
immutable enlightened speech, amassing the clouds of | |||
sambhogakāya through unconditional love to let fall a rain of | |||
nirmāṇakāya emanations; | |||
enlightened mind, profound and lucid, emerging victorious in the | |||
battle with samsara through nonconceptual power, and cutting | |||
through the bonds of dualistic fixation: | |||
I bow to the guru, Vajrasattva in actuality—sovereign lord of the | |||
hundred families of inconceivable secrets. | |||
Foundation from which emerges the entire vast range of mandalas | |||
without exception, | |||
actuality of evaṃ and source of mantra and tantra— | |||
since the sublime secret delights in the dance of supreme bliss, | |||
you who create and enjoy the display, together with those in the | |||
lineages, grant us your blessings! | |||
Like the splendor shining from the sun that gives us the day, | |||
whatever is excellent in the realms of conditioned existence and | |||
the peace of nirvana | |||
all comes always from the three precious Jewels, | |||
Homage and so I revere them as my refuge, with faith born of informed | |||
appreciation. | |||
Through the inconceivable enlightened activities of the learned | |||
and accomplished, | |||
the teachings based on scripture and realization spread completely | |||
in the holy country and in Tibet; | |||
I offer the flower of praise, extolling the life examples | |||
of those in the great mainstream lineages of sutra and tantra who | |||
spread those teachings. [2a] | |||
Peaceful and passionate and blazing with intense wrath, | |||
a single reality with numerous expressions, guiding those difficult | |||
to guide— | |||
O chosen deities, engaging in the dance of innate compassion, | |||
grant us the attainments that bring our wished-for goals to | |||
consummation. | |||
Moving through the space of timeless awareness, delineating right | |||
from wrong, | |||
O ḍākinīs of the three places, O oath-bound guardians and | |||
dharmapālas, | |||
be heedful of our exacting pledge and determine the | |||
circumstances for lenience: | |||
annihilate what causes hindrances and nurture the fortunate! | |||
Renowned throughout the Land of Snows | |||
are the eight great mainstream lineages of accomplishment and | |||
those who followed them; | |||
I open here the great gateway to a marvelous treasury, never | |||
before seen, | |||
in which the riches of all manner of profound instructions are | |||
included in their entirety. | |||
The great Treasury of Precious Instructions (gDams ngag rin po che’i mdzod) | |||
gathers together in a single collection countless profound means of accomplishment that constitute the distilled essence of all the sacred Dharma, the | |||
teachings of the buddhas: the means that include, in their entirety, all the | |||
limitless stages for practically applying the profound import found in the | |||
sutras and tantras; that are easy to implement yet accommodate the minds | |||
of those of the three degrees of acumen (excellent, middling, and lesser); | |||
and that swiftly bring the state of supreme enlightenment into full evidence. | |||
There are five major topics in my concise catalog of this collection: (1) the | |||
purpose of compiling this great collection [2b]; (2) the processes by which | |||
these traditions developed in India and Tibet; (3) an identification of what | |||
these teachings constitute in their essence; (4) an enumeration of the teachings contained in the collection; and (5) a discussion of the lineage successions through which these teachings have been transmitted. | |||
This discussion has four topics: the goal to be accomplished, the means by | |||
which it is accomplished, how one engages in such means, and the purpose | |||
of such accomplishment (as well as the benefits and advantages). | |||
A. Goal | |||
At a certain point during this fortunate aeon of illumination, from among | |||
all those victorious ones who will eventually have appeared as suns shining | |||
in this world, there appeared the incomparable Lord of the Śākyas—our | |||
teacher imbued with supreme compassion, whose armor of motivation is far | |||
superior to others’; who is more superb than all the others who liberate those | |||
to be guided who were and are not yet liberated in these times of strife; the | |||
mere hearing of whose name frees one from the effects of harmful actions | |||
reinforced through eighty thousand great aeons; and who is endowed with | |||
the aspiration to guide all beings along the path to enlightenment without | |||
regression. It is the precious teachings of this buddha that are still alive and | |||
enduring. | |||
From among the teachings of all these buddhas of the three times, | |||
Śākyamuni especially caused the illumination of the teachings of the secret mantra approach, the Vajrayāna, both the general and the specific, to | |||
spread—teachings that appear as rarely as the udumvara flower. Due to a | |||
very powerful reinforcement of positive forces in many previous lifetimes, | |||
and not just to random chance, those who have attained an unflawed, noble | |||
working basis of freedom and opportunity 3 and who have the good fortune | |||
to enter through the doorway of the Victorious One’s teachings have gained | |||
something that is just within the realm of possibility, like a pauper who | |||
dreams of finding a wish-fulfilling gem. At this point, in order to ensure certain benefit on a vast scale for themselves and others, they must definitely | |||
strive for, and attain, that unique enlightened dimension (kāya) of timeless | |||
awareness that constitutes the inseparability of bliss and emptiness, the consummate state of supreme enlightenment that is not confined to either of | |||
two extremes. 4 | |||
One might wonder, What does this constitute? Timeless awareness is the | |||
quasi-subjective perceiver, the facet of what is ultimately true—supreme | |||
and utterly unchanging bliss—which is the totally perfect state of utter lucidity. Emptiness endowed with the sublime capacity to manifest in all ways | |||
is the quasi-object, what is relatively true, the dimension of illusion in which | |||
suchness arises in any and all ways as what is knowable. [3a] The oneness of | |||
these as equal in taste, not subject to any division, is spoken of in Mañjuśrī: | |||
Web of Magical Illusion: | |||
buddhahood without beginning, without end; | |||
original buddhahood, undifferentiated . . . 6 | |||
This is a reference to the state of primordial unity that requires no more | |||
training, the enlightened dimension of innate timeless awareness, the | |||
state of the primordial lord protector, the supreme Vajradhara. This goes | |||
by limitless varieties of names and embodiments—Kālacakra, Vajrasattva, | |||
Guhyasamāja, Cakrasaṃvara, Hevajra, and so forth. | |||
It is endowed with four aspects of transcendent perfection: | |||
• the transcendent perfection of sacred immaculacy, in that it does not | |||
serve as a basis for the continuation of habitual patterns; | |||
• the transcendent perfection of sacred presence in the ultimate sense, | |||
in that it constitutes the complete subsidence of all elaborations of | |||
identity or lack thereof; | |||
• the transcendent perfection of sacred bliss, in that it is not subject to | |||
any extraneous force but is the nondual perception of all that is knowable, in which any embodiment based on the nature of ordinary mind | |||
is eliminated and in which the habitual patterns of the nonrecognition | |||
of pure awareness are absent; and | |||
• the transcendent perfection of sacred constancy, in that, for as long as | |||
space itself endures, from the original moment of omniscient awareness onward there is no difference in its manifestation at earlier and | |||
later points in linear time. | |||
Interior_DNZ_Catalog_12_03_13.indd 8 3/18/13 3:55 PM | |||
Purpose 9 | |||
It is endowed with three aspects of supremacy: | |||
• a supreme state of elimination, in that all limitless aspects of adventitious distortion—the three levels of obscuration, 8 together with the | |||
habitual patterns they entail—have been eliminated; | |||
• a supreme state of realization, in that there is realization (requiring no | |||
deliberate examination) of knowable phenomena without exception, | |||
as being similar to the images in a diviner’s mirror, an illusion, and | |||
so forth; and | |||
• a supreme state of mind, in that there is constant awareness, without | |||
any interruption, that permeates any and all ordinary beings, without | |||
any discrimination between near and far, ensuring the benefit of limitless beings for as long as space itself endures. | |||
In accord with the reference to | |||
buddhahood embodying the five kāyas; | |||
sovereign lord embodying the five aspects of timeless awareness . . .9 | |||
it is that embodiment of the primordial unity of the five kāyas and the | |||
five aspects of timeless awareness for which alone one should strive and of | |||
which one should gain accomplishment. | |||
If one gains accomplishment of such a state of the supreme seal (mahāmudrā), the most sublime fruition state, through one’s higher altruistic motivation, enthusiastic diligence, and stable fortitude, it is in the nature of | |||
things that all attainments—the four kinds of enlightened activity, 10 the ten | |||
powers, 11 and so forth—come about in an effortless and spontaneous manner, just as a fine harvest of grain results in chaff and straw as a matter of | |||
course. 12 [3b] | |||
B. Means of Accomplishment | |||
On what means, or path, does one rely in order to accomplish such a superior goal? As is said: | |||
The sacred Dharma is that which dispels | |||
all suffering and all obscurations. | |||
That is, one should enter through the doorway of the precious teachings | |||
Interior_DNZ_Catalog_12_03_13.indd 9 3/18/13 3:55 PM | |||
10 The Catalog | |||
that are still present without having waned—those of the three turnings of | |||
the wheel of Dharma by the omniscient Victorious One, who conferred these | |||
through the three kinds of miracles 13—and, having entered, one should gain | |||
accomplishment by incorporating these teachings into one’s experience. In | |||
particular, it is not possible to gain accomplishment of the sublimely unchanging state of primordial unity through any means other than by relying | |||
entirely on the unsurpassable swift path of the Vajrayāna. | |||
The sacred Dharma subsumes the three higher trainings as its subject | |||
matter and the Three Collections as the presentations thereof. 14 If these are | |||
to be summarized, we may cite the master Vasubandhu: | |||
The sacred teachings of the Teacher are twofold, | |||
embodying scripture and realization. 15 | |||
They thus can be subsumed under the two headings of scripture and realization. Of these, the aspect of the Dharma as scripture is described in the | |||
Highest Continuum: | |||
The Dharma is that which is free of and brings freedom from | |||
attachment | |||
and is endowed with the characteristics of the two levels of truth. | |||
Freedom from attachment is subsumed | |||
within the truths of cessation and the path. 16 | |||
As this passage notes, that which is free of attachment is the truth of | |||
cessation, while that which brings freedom from attachment is the truth | |||
of the spiritual path. Of these, the truth of cessation is characterized as | |||
any context that, due to a focus on suchness itself, entails the cessation of | |||
anything associated with corruptibility 17—that is to say, the states of elimination on the paths of training and no more training, the state of nirvana | |||
that involves no residual traces, 18 and the dharmakāya of buddhahood as | |||
defined in the Mahāyāna approach. This is also referred to as the fruition | |||
state—the transcendence of sorrow (which is to say, suffering and the causes | |||
thereof) 19—imbued with the seven attributes of peace and negating the four | |||
kinds of impermanence. | |||
The truth of the path is characterized as the means by which that cessation is made fully evident, which constitutes incorruptible timeless awareness and its attendant factors—[4a] that is, the three paths of seeing, meditation, and no more training or (in the Mahāyāna context) the two paths of | |||
seeing and meditation. The attendant factors are the two paths of accumulation and linkage. 20 | |||
The aspect of the Dharma as scripture is characterized as the descriptions | |||
that allow one to gain access to the aspect of Dharma as realization—that is, | |||
the twelve branches of the Buddha’s excellent speech, 21 which are appropriate causes that bring about realization of the true nature of reality. | |||
In this regard, there are also the two aspects of the Dharma as it is practiced and the Dharma as it is explained. Of these, the former is endowed | |||
with four excellent qualities that allow the fruition state to be attained. | |||
These four excellent qualities are as follows: | |||
• It does not entail any factors of compulsion or perpetuation, for it | |||
leads to the citadel of nirvana and does not lead to that of samsara. | |||
• It is uninterrupted, for it connects one to nirvana without obstacles | |||
and with a continuity that is unchanging. | |||
• It causes no harm, for it is not affected by the thieving effects of desire | |||
and attachment and so forth. | |||
• It reveals itself in an intimate way, for it is fueled by the food of one’s | |||
delight in the Dharma. | |||
As for the Dharma as it is explained, it is endowed with four functions | |||
that elucidate the factors of the spiritual path, for it demonstrates | |||
• what is attended to (“This is the path”); | |||
• what brings certainty about this (“This is indeed the path, while anything else is not”); | |||
• what elucidates the requirements for this (“These factors, such as the | |||
four applications of mindfulness, are the causes of the path”); and | |||
• the utter pacification of obscurations (“The obscurations of karma, | |||
afflictive states, and obstacles to longevity cause hindrances on the | |||
path”). | |||
Concerning the Dharma as it is explained, a text states: | |||
All the teachings of Dharma are subsumed in two categories, the | |||
Buddha’s words and the treatises— | |||
respectively, what was spoken in an excellent manner and the | |||
commentaries on the intent of that. | |||
Due to the power of these, the teachings of Śākyamuni | |||
will endure for a long time in this world.22 | |||
This is a reference to the two divisions of (1) what was “spoken in an | |||
excellent manner” in some ten ways23 and (2) the treatises that comment on | |||
the enlightened intent of the former. | |||
1. The Buddha’s Words | |||
As for the first of these divisions, the Buddha’s words are concerned with | |||
both what is forever meaningful in the greatest sense and what is connected to the accomplishment of that meaning. Their function is to eliminate | |||
all the limitless afflictive mental states associated with the three realms of | |||
existence. They set forth the benefits and advantages of the fruition state of | |||
peace—that is, nirvana, the transcendence of sorrow. [4b] They derive from | |||
the enlightened deeds of buddhahood as their governing condition.24 | |||
They may be classified as follows:25 | |||
• According to the chronological order in which the Buddha spoke them, | |||
there are three cycles: the initial, the intermediate, and the final.26 | |||
• From the perspective of their subject matter, they concern the two | |||
levels of truth.27 | |||
• From that of their presentation, there are the twelve branches of the | |||
Buddha’s sublime speech. | |||
• In accord with the categories that are associated with the antidotes | |||
they discuss—that is, the factors to be eliminated, those to be adopted, | |||
and those to be understood—there are the Three Collections.28 | |||
• From the perspective of the greater or lesser capacity of those who are | |||
to be guided by these teachings, there are the two approaches of the | |||
Hīnayāna and Mahāyāna, the latter further consisting of the dialectical approach (in which the path is based on causes) and the mantra | |||
approach (in which the path is based on the fruition). | |||
• Again from the point of view of the governing conditions, there are | |||
the words of the Buddha that were communicated directly, those that | |||
came about through blessings, and those that came about through | |||
permission being granted.29 | |||
Given the foregoing categories, in this great Treasury are found teachings | |||
that cover the entire meaning of what is to be put into practice according to | |||
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Purpose 13 | |||
all three cycles of teachings, with emphasis on the ultimate level of truth, | |||
a focus on the category of the most extensive teachings, and a presentation | |||
most especially of the higher trainings in mind30 and meditative absorption. | |||
They explain solely the Mahāyāna, particularly the Mantrayāna approach | |||
within that, and are based on vajra verses and other such sources that were | |||
communicated directly. | |||
2. The Commentarial Treatises | |||
As for the treatises, the authors were those whose minds were undistracted | |||
by afflictive mental states and who explained the meaning of the Buddha’s | |||
teaching according to its vastness and profundity, so that their writings were | |||
in accord with the path that brings about the attainment of liberation. These | |||
treatises correct the ongoing experience of those who hear their teachings, | |||
turning them away from the three mental poisons and imbuing them with | |||
the three higher trainings, thus protecting them from lower states of rebirth | |||
and the suffering of conditioned existence.31 | |||
While there are many ways to categorize such treatises, they are described in the Categories of the Levels in nine ways according to superior and | |||
inferior kinds of writings: | |||
Buddhist śāstras are held to be devoid of these six flaws and to | |||
have these three positive qualities.32 | |||
That is to say, they are devoid of six flaws found in inferior kinds of | |||
treatises, instead being endowed with meaning, being concerned with the | |||
elimination of suffering, and placing great emphasis on spiritual practice. It | |||
is with these three kinds of sublime and authentic treatises that this Treasury | |||
is filled. | |||
In particular, the Mantrayāna approach was taught by the sambhogakāya, endowed with the seven attributes of integration33 or (in certain cases) | |||
the sublime nirmāṇakāya.34 In a few cases, teachings came about through | |||
blessings or through permission being granted. [5a] In such ways the wheel | |||
of Dharma was turned uninterruptedly for those to be guided—masters of | |||
awareness and hosts of ḍākas and yoginīs—in places that appeared to be | |||
different, through the echolike quality of all sound in its ineffable nature. | |||
In the case of the anuttarayoga tantras, these were taught in an environment that transcends the scope of ordinary conceptual frameworks and | |||
characteristics: the “basic space of phenomena,” the “unchanging ultimate | |||
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14 The Catalog | |||
abode,” the “source of phenomena,” the “palace of supreme liberation,” the | |||
“immeasurable mansion of supreme and inconceivable bliss,” the “bhaga of | |||
the Vajra Queen,” and so forth. According to more relative interpretations, | |||
some were taught in such locations as Akaniṣṭha,35 Tuṣita,36 the summit | |||
of Sumeru, and the stupa of Śrīdhānyakaṭaka.37 In these environments the | |||
original buddha arose in the form of the central deity of a specific mandala—as Vajradhara, Kālacakra, and so forth—so that the natural dynamic | |||
expression of timeless awareness was that of the inseparability of teacher | |||
and retinue in the nature of being as the single state of supreme bliss. This | |||
caused the turning of the wheel of Dharma to manifest within that context | |||
as a constant process without interruption through the supreme secret of | |||
the indestructible resonance of vajra sound. These teachings were collected | |||
by Guhyapati,38 Vajragarbha, and others of the retinues (though in no way | |||
other than the teachers), so that at least a portion of them became accessible | |||
to fortunate people in the human realm. This entire vast range of the classes | |||
of tantra was elucidated in commentaries authored by powerful lords of the | |||
tenth level of realization and accomplished masters, and in the holy country of India and other regions many people of the highest acumen pursued | |||
the practice of these teachings and gained high levels of accomplishment, | |||
in turn conferring the profound meaning of the classes of tantra as advice | |||
to fortunate individuals who were to be guided. These instructions were | |||
transmitted from sublime incarnate scholars and translators over successive | |||
generations, so that they came to this land39 at the invitation of our merit. | |||
In the land of Tibet, furthermore, there were great and holy beings who | |||
were exemplars of the excellent speech of the Victorious One and who had | |||
perceived the true nature of reality just as it is. This great Treasury brings | |||
together in a single collection much wealth that constitutes the precious | |||
and profound instructions from the majority of the most famous of these | |||
masters. | |||
In the case of the Early Translation school of the Nyingma tradition in | |||
particular, there are three lineages: | |||
• the lineage of the mind-to-mind transmission by victorious ones, in | |||
which the timeless awareness of the three kāyas of the teacher arises | |||
as its own natural manifestation; [5b] | |||
• the lineage of transmission through symbols by masters of awareness | |||
(Garap Dorje, the five exalted masters of holy heritage, and others), in | |||
which the entire meaning of the teachings was completely absorbed | |||
simply through the use of something symbolic; and | |||
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Purpose 15 | |||
• the lineage of oral transmission by human individuals, in which teachings were transmitted through speech from one person to the ear of | |||
another, in cases such as that of the king Jaḥ. | |||
Due to the uninterrupted transmission through these three lineages, this | |||
collection contains the quintessence of the profound meaning found in the | |||
instructions of the categories of Mind, Expanse, and Direct Transmission | |||
in the ati approach (the pinnacle of the three great approaches based on | |||
skillful method that bring mastery),40 as well as such texts as the instruction | |||
manual for the Vajrasattva cycle Web of Magical Display from the mahāyoga | |||
approach. | |||
Concerning such precious teachings, the master Vasubandhu stated: | |||
It is this and this alone that is to be upheld, | |||
discussed, and put into practice.41 | |||
That is to say, those aspects of the sacred Dharma that constitute the | |||
scriptural tradition must be upheld through the activities of explaining, | |||
listening to, studying, and contemplating them; while those aspects of the | |||
sacred Dharma that constitute the experientially based tradition must be | |||
upheld through applying training in one’s ongoing experience, practicing | |||
and meditating on their meaning. | |||
In the holy country of India, it was the great monastic communities and | |||
such figures as the “six ornaments who adorn the human world,”42 the “four | |||
great ones,” the “two superb masters,”43 the “six learned gatekeepers,” and | |||
the successive abbots of Vajrāsana, who primarily guarded the scriptural | |||
tradition through the three activities of explaining teachings, debating, | |||
and composing commentaries. And it was the countless masters who appeared—as exemplified by the eighty-four mahāsiddhās, such as the venerable master Paramaśva; the Great Brahmin and his spiritual son; the three | |||
masters Lūipāda, Ghaṇṭapāda, and Kṛṣṇapāda; Kālacakrapāda the Elder and | |||
Younger; and Tilopa44—who primarily upheld the experientially based tradition through spiritual practice. | |||
In this land of Tibet, moreover, the teachings of the Victorious One were | |||
guarded by the ten great pillars upholding the lineages of exegesis45 emphasizing the profound path of the theoretical underpinnings of the teachings, | |||
and those who held the lineages of the eight great mainstream lineages of | |||
accomplishment emphasizing that of the practical application. | |||
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16 The Catalog | |||
C. Method of Practice | |||
In general, let us consider the case of any individuals who have experienced | |||
a sense of disenchantment with the sufferings of samsara and who seek | |||
liberation from these as their goal, following the precious teachings of the | |||
Buddha and pursuing the stages of practice of the sacred Dharma.[6a] At | |||
the outset, they must rely on a mentor, who is the foundation of the spiritual | |||
path. According to the Compendium:46 | |||
“The teachings of the Buddhadharma depend on spiritual | |||
mentors”: | |||
the Victorious One spoke of them as being endowed with the most | |||
sublime of all qualities. | |||
This and other sources refer to the qualifications of a master, a spiritual | |||
mentor who is validated as such through countless reasons supported by | |||
both scripture and reasoning. There are so many such qualifications, depending on the specific contexts of higher and lower approaches, that it | |||
would be difficult to reach a point where they had been explained adequately. However, the factors that are indispensable are three: (1) intelligence | |||
based on wisdom, (2) an attitude of loving-kindness, and (3) forbearance in | |||
one’s actions. That is to say: | |||
1. The qualities of wisdom are those of one being learned concerning | |||
the words of the teachings to be explained and the meaning of those words, | |||
being able to resolve others’ doubts, presenting one’s discussions in an elegant fashion, being worthy of honor due to one’s virtuous conduct, and | |||
being wise concerning the appropriate conduct or the qualifications of the | |||
recipients of teachings. | |||
2. Ideally, one would have compassion that is not mere lip service but | |||
constitutes the desire to bring all ordinary beings to the state of supreme | |||
enlightenment. On a middling level, one would have the altruistic attitude | |||
of wishing to bring those who are guided by one’s teachings to the level of | |||
buddhahood. At the very least, one must definitely have the compassion to | |||
explain the teachings without regard for material gain, but with the intention that constitutes the desire that others who receive the teachings understand the meaning of what is explained precisely and benefit thereby; for | |||
without the latter one will commit the flaw of selling the Dharma. | |||
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Purpose 17 | |||
3. As well, one must certainly have the forbearance not to be discouraged | |||
by difficulties encountered when explaining the teachings, the forbearance | |||
to entertain questions from students, and the forbearance to be challenged | |||
by others and be able to answer their objections. | |||
In this collection, The Treasury of Precious Instructions, with the foregoing | |||
being taken to be the minimum requirements, one must in addition be engaged in the three levels of ordination, understand the words and meanings | |||
of the teachings to be explained, and have undertaken practice of the main | |||
points of the instructions concerned, so that one has gained some degree of | |||
personal experience. | |||
Although there are many discussions of the characteristics of a student, | |||
principally this should be someone who does not rely on fame and profit in | |||
this lifetime, is not competitive with others, and is not simply interested in | |||
“collecting” teachings by requesting and receiving anything and everything. | |||
Rather, he or she should be someone who strives wholeheartedly for liberation, whose mind is stable in the three aspects of faith that are the foundation | |||
of all positive factors, [6b] and who puts into practice the teachings he or she | |||
has heard as much as possible in accord with his or her level of understanding. | |||
Once the interdependence between mentor and student has been established, the latter relies on the former in the appropriate manner, pleasing | |||
the teacher to whichever of the three degrees one is capable of ensuring. | |||
Then, as the Treasury of Abhidharma states: | |||
Maintaining discipline and endowed with study and contemplation, | |||
one applies oneself intensively to meditation.47 | |||
That is to say, as a basis for the development of positive qualities, one | |||
accepts whatever level of training in ethical discipline one is capable of and | |||
upholds that in the appropriate manner. It is of course the case that the more | |||
one can study the excellent teachings of the Victorious One, the better. But | |||
in particular one should study in detail the stages on the paths of the three | |||
spiritual models, which are an infallible path to integrate one’s mind with | |||
the sacred Dharma, one that involves no regression. | |||
If the meaning of what one has heard is merely left as a superficial understanding based on a single exposure, it will have no impact on one’s ongoing | |||
experience, so investigate it in detail, reflecting on it over and over. This will | |||
ensure that one’s fixation on the perceptions and consciousness associated | |||
with this lifetime will be undermined on a deep level, giving rise to a truly | |||
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18 The Catalog | |||
extraordinary intention to strive for the definitive excellence of enlightenment in the future. | |||
All this being the case, if we examine the majority of activities in which | |||
we ourselves and others engage, presumptuously assuming these to be spiritual practice, they prove to be cases of dharma as theory, dharma as a | |||
means of livelihood, dharma as a hobby, dharma as a way of decorating | |||
one’s life. Know that these not only are of no benefit for our future lifetimes, | |||
they can even cause harm. This will arouse a sense of enthusiasm to pursue | |||
meditation and spiritual practice of dharma in the true sense. As the exalted | |||
Nāgārjuna says: | |||
Hearing teachings is what causes one’s intelligence to expand; | |||
if one also contemplates, with both of these factors | |||
one can then apply oneself intensively to meditation. | |||
Unsurpassable attainment comes from that. | |||
Generally speaking, there are two kinds of individuals who apply themselves to spiritual practice that focuses on what is profoundly meaningful. | |||
For those fortunate ones who have already trained, it is appropriate to teach | |||
the profound path all at once. Those who lack the good fortune to practice | |||
focusing on the profound meaning at the outset, or those who are beginning | |||
practitioners, should proceed like someone climbing a flight of stairs, so it | |||
would be best to instruct them in the stages of the paths of the three spiritual | |||
models. In Lamp That Integrates Conduct we read the following: | |||
In order for ordinary beings who are beginning practitioners [7a] | |||
to embrace what is ultimately meaningful, | |||
these means were classified by the perfect Buddha | |||
like successive steps in a flight of stairs. | |||
And according to the Two Sections, in consideration of those who are | |||
lacking in good fortune and difficult to guide: | |||
At the outset, confer the ordination for spiritual renewal and | |||
training. | |||
In such sources, there are extensive treatments of this developmental process of engagement. In addition, as is stated in the earlier and later editions | |||
of the Primer: | |||
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Purpose 19 | |||
The greatest medicine for one who proceeds in stages | |||
would be poison for one who proceeds all at once. | |||
The greatest medicine for one who proceeds all at once | |||
would be poison for one who proceeds in stages. | |||
Therefore, for those with the carryover from previous training, | |||
one should present the mode to proceed all at once. | |||
For beings who are beginning practitioners, | |||
one should present the mode to proceed by stages. | |||
With respect to one’s receiving the transmissions of this collection, The | |||
Treasury of Precious Instructions, in general each of the traditions of the eight | |||
mainstream lineages of accomplishment is, in and of itself, a special and profound path and the complete range of stages in the attainment of enlightenment. Thus, in accord with each person’s interest and mental ability, whatever one might desire in the way of instruction is available in each of these | |||
traditions, whether the complete transmission or selected stages. And so this | |||
collection is entirely sufficient, even though the maturing empowerments | |||
and liberating instructions constitute extractions from these traditions. And | |||
although in the case of major systems of instructions there is no way that | |||
these can be imparted before the maturing process of empowerment has | |||
taken place, one should make the distinction that in certain cases—such as | |||
teachings on the graduated path and minor instructions—the conferral of an | |||
empowerment is not necessary. | |||
On occasions when the entire collection is being transmitted and received, | |||
the way the volumes are organized is chronological, according to the earlier | |||
and later historical periods during which these profound teachings came to | |||
Tibet. But when the transmission is being given, it must be in accord with | |||
the developmental stages of the teachings, and so the transmission begins | |||
with the Kadampa teachings on the graduated path. Following the completion of the Dorje Sumgyi Nyendrup teachings, the maturing empowerments | |||
and liberating instructions for the three categories of the Great Perfection | |||
approach are conferred. Other, more minor instructions are transmitted intermittently where convenient. It would be excellent if the instructions on | |||
longevity practice were used to bring everything to a positive conclusion. | |||
In this regard, if there are students who are householders and, as such, | |||
hold no ordination, some form of ordination from the Individual Liberation | |||
system—such as lay ordination, or whatever they are capable of upholding— | |||
is conferred. [7b] As the initial part of the instruction in the superior spiritual model, the ordination ceremony for arousing bodhicitta is performed, | |||
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20 The Catalog | |||
from both the lineage of profound view and that of extensive conduct. As a | |||
preliminary to each of the major systems of instruction, the empowerment is | |||
conferred in accord with the respective tradition’s way of carrying this out. | |||
Instructions that require a specific number of days, such as that of Parting | |||
from the Four Attachments, are transmitted in that way. | |||
The 108 Instructions of Jetsun Kunga Drolchok48 must be taken as the | |||
foundation of the entire collection in general, and so before any of these | |||
transmissions the preliminary practices of these instructions and the meditation and mantra repetition of Samayavajra are explained, and during the | |||
evening session everyone participates in that meditation and mantra. For | |||
the actual transmissions, it is my lord guru’s method to confer them each | |||
in three versions: a brief presentation, an extensive explanation, and a concluding summary. So, the lineage supplication is recited at the outset in each | |||
case, the history of the specific instruction is related, and a mandala offering | |||
is performed. The teachings that are contained in the 108 Instructions are | |||
identified separately and read once, which constitutes the brief presentation. Next, the source text of the respective instruction is explained extensively. Then the 108 Instructions are transmitted once again as a series, | |||
which constitutes the concluding summary. But in fact the order in which | |||
these are given need not necessarily be the one that is found in the text of | |||
the 108 Instructions. This can be illustrated by the fact that it would be, for | |||
example, fine to confer, in conjunction with the teachings on the graduated | |||
path, those instructions that are akin to those teachings, or the instructions | |||
on the view of the Middle Way. So the instructions that pertain to the sutra | |||
tradition can be given in conjunction with the teachings on the graduated | |||
path; those that pertain to specific mainstream traditions can be added to | |||
the transmissions of those respective traditions. As for those instructions on | |||
the stage of completion for the classes of tantra that are not included in the | |||
foregoing case, it would be fine to give them in conjunction with the Kagyu | |||
transmissions. As this indicates, one can include within the transmission of | |||
a given lineage any instructions that share some affinity with the authentic | |||
origins of that lineage, in whatever way is convenient. Once the instructions | |||
have been transmitted in their entirety, it would be ideal if one were to add | |||
the reading transmission for the text of the 108 Instructions. | |||
As is stated in the sutra White Lotus of the Sacred Dharma, in any situation in which teachings are being transmitted and received, the preparation | |||
involves arranging offerings on the shrine, offering prayers of supplication | |||
to the Jewels, repeating mantras to put an end to negative influences, and | |||
imbuing oneself with love for the audience. Especially in cases of transmitInterior_DNZ_Catalog_12_03_13.indd 20 3/18/13 3:55 PM | |||
Purpose 21 | |||
ting tantric instructions, when they are being explained it is unsuitable to | |||
transmit or receive them with ordinary ideas, so one should never lose the | |||
clear impression of the universe being a pure mandala, of the one explaining | |||
the teachings being a master of the tantras, and so forth. [8a] | |||
During the actual transmission, one explains the teaching while embodying the six transcendent perfections. In conclusion, one prays for forgiveness | |||
of one’s errors, dedicates the virtue to the enlightenment of all, and applies | |||
the perspective of a nonconceptual state of awareness. Those hearing the | |||
teachings avoid the three flaws of a vessel, the six distortions, anything | |||
inappropriate to the activity at hand, the five flaws of incorrect retention, | |||
and so forth. With the intelligence that allows one to gain understanding, | |||
the determination to seek teachings, devotion that is devoid of pride, and | |||
one-pointed faith, they prepare by imbuing themselves with the intention to | |||
practice the teachings, engaging in conduct that expresses devotion through | |||
the three avenues of their being, and taking joy in ensuring the circumstances for them to hear the Dharma. During the actual transmission, they listen | |||
while embodying the six transcendent perfections. In conclusion, they pray | |||
for forgiveness of their errors, dedicate the virtue to the enlightenment of | |||
all, and pay homage as a thanksgiving gesture. One should act in accord | |||
with the foregoing explanations. | |||
D. Purpose of Compiling The Treasury of Precious Instructions | |||
This is twofold: the actual purpose of compiling this collection and the benefits and advantages of doing so. | |||
1. The Actual Purpose | |||
Generally speaking, in each of the eight great mainstream lineages of accomplishment there exists such a profound and vast range of authentic sources | |||
from the sutra and tantra traditions, and such limitless cycles of scriptures | |||
and pith instructions, that no one could compile everything. And in such | |||
cases as that of the Early Translation school (with the empowerments for | |||
the peaceful and wrathful deities and the explanations of the tantra Web of | |||
Magical Display, which is the foundation of the mahāyoga approach, and the | |||
empowerment for the Discourse of the Gathering of the anuyoga approach); | |||
of the six main scriptural sources of the Kadampa; of the “explanation to the | |||
multitude” from the Lamdre tradition; and of the teachings on Mahāmudrā | |||
and the Six Dharmas from the Dakpo tradition—in such cases, even nowInterior_DNZ_Catalog_12_03_13.indd 21 3/18/13 3:55 PM | |||
22 The Catalog | |||
adays the institutions for the transmitting and receiving of these teachings | |||
that are entirely self-sufficient are widespread and flourishing, so that one | |||
certainly need have no concern for these traditions. | |||
There are, however, special auxiliary teachings in the foregoing traditions—instructions and ancient texts—that are rare, with barely a continuous line of the reading transmission still extant, as well as the traditions | |||
of the Shangpa, the Zhije, the Nyendrup, and so forth, in which the lines | |||
of transmission are exceedingly rare and in danger of dying out. With an | |||
altruistic desire to benefit these lines of teachings and with great diligence, | |||
I have sought out the three components of empowerments, reading transmissions, and instructions for them and compiled them so that all this will | |||
prove to be of use. | |||
As well, in the foregoing cases I have not had to rely solely on extensive | |||
lineages that are like rotting strands of old rope on the point of breaking. | |||
My lord guru, Jamyang Khyentse Wangpo, received seven great modes of | |||
personal transmission. [8b] The first of these modes involved him making | |||
enormous efforts to receive the extensive transmissions of the eight great | |||
mainstream lineages of accomplishment, which he did to a consummate | |||
degree; the accounts of how he received individual direct lineages through | |||
these modes of transmission are clearly described in a separate text. I supplicated him again and again concerning all the transmissions I had not | |||
received previously, and with great delight he bestowed these on me like | |||
one vase filling another. And that was not all, for he did me the great honor | |||
of granting me a quite extraordinary authorization, formally appointing me | |||
as a master who could explain, write about, and practice these teachings. | |||
Even regarding most of the transmissions that I had previously received, I | |||
nevertheless persistently requested these from him for the purpose of receiving them as direct lineages of his blessings. So my own enthusiasm for | |||
assembling this great collection of advice—which is like a wish-fulfilling | |||
gem, flawless and yielding all that is desirable just as one wishes—has been | |||
firmly rooted in me, and I feel this is also a way of fulfilling the enlightened | |||
intentions of my gurus and those of the lineages involved. | |||
2. The Benefits and Advantages | |||
Let me speak briefly about the benefits and advantages of this undertaking. | |||
Generally speaking, there are enormous benefits and advantages to listening | |||
to or explaining the sacred Dharma. As we read in the compilation of teachings on the bodhisattva approach: | |||
Interior_DNZ_Catalog_12_03_13.indd 22 3/18/13 3:55 PM | |||
Purpose 23 | |||
Through hearing teachings, one comes to understand phenomena. | |||
Through hearing teachings, one turns away from harmful actions. | |||
Through hearing teachings, one abstains from what is | |||
meaningless. | |||
Through hearing teachings, one attains nirvana. | |||
As well, the master Vasubandhu illustrated the benefits and advantages | |||
of hearing teachings in three groups of five points, employing analogies. | |||
There are a great many such benefits and advantages to hearing teachings. | |||
As for the benefits and advantages of explaining teachings, in the sutras | |||
we read the following: | |||
One who, in order to benefit someone, presents my teachings | |||
in the appropriate manner shows me honor; | |||
the Victorious One is not shown honor | |||
with flowers, perfumes, or lamps. | |||
Such passages show that this is the unsurpassable offering one can make | |||
to the Buddha. Further, the sutra Maitreya, the Lion’s Roar states: | |||
Some may fill the world with as much gold | |||
as there are grains of sand in the Ganges and give it generously, | |||
but to speak a single verse of teachings in these evil times | |||
holds so much more benefit than that. | |||
This and other sources indicate that explaining the teachings is far superior to any other generosity on the material level, and thus it is of the most | |||
sublime benefit. | |||
Through generosity of the dharma, one recalls former lifetimes. | |||
[9a] | |||
Such citations state that explaining the teachings serves as a cause for | |||
gaining the powers of complete recall and deeper discernment. The sutra | |||
Discourse That Arouses Altruistic Intent discusses some twenty benefits and | |||
advantages to being generous with the dharma without regard for material | |||
gain; as this indicates, one’s merit thus flourishes and one will attain enlightenment. | |||
Interior_DNZ_Catalog_12_03_13.indd 23 3/18/13 3:55 PM | |||
24 The Catalog | |||
Both explaining and listening to teachings stabilize the spiritual potential | |||
of those in the three approaches, bring one erudition that others respect, | |||
uphold the teachings, and bring about the attainment of enlightenment—the | |||
benefits and advantages are truly inconceivable! The Demonstration of the | |||
Secret of the Tathāgatas states: | |||
As for the merit of upholding the sacred Dharma, | |||
even if all buddhas spoke continuously | |||
about this for a million aeons, | |||
they would indeed never describe it entirely. | |||
And in the sutra Discourse Requested by Sagaramati we read: | |||
To uphold the sacred Dharma of the tathāgatas | |||
is to be completely upheld by the victorious ones; | |||
it is to be completely cared for by gods, nāgas, and kiṃnaras | |||
and completely imbued with merit and timeless awareness. . . . | |||
through joy and mental bliss one becomes enlightened, awakening | |||
to buddhahood. | |||
These and other such sources speak of immeasurable benefits and advantages. | |||
The benefits and advantages of explaining or listening to the dharma of | |||
the Mahāyāna approach are even greater still. In the context of the ground | |||
state, the Prajñāpāramitā literature speaks of these activities outshining all | |||
that pertains to the Hīnayāna approach, nurturing the potential that is the | |||
fundamental constituent of our being, and so forth. In the context of the | |||
spiritual path, the Highest Continuum speaks of them eliminating all obscurations without exception and ensuring merit far greater than any other activity. And in the context of the fruition state, the Ornament of the Mahāyāna | |||
Sutras explains that they make evident the state of omniscience. | |||
In particular, it is said that there are immeasurable benefits and advantages to upholding the sacred Dharma in such times as the present day, | |||
when the teachings of the Victorious One are close to disappearing. To cite | |||
from the sutra Discourse of the One Known as the Exalted Avalokiteśvara: | |||
Those who henceforth uphold this sutra | |||
will forever be my beloved children. | |||
Although a million buddhas praise them, [9b] | |||
Interior_DNZ_Catalog_12_03_13.indd 24 3/18/13 3:55 PM | |||
Purpose 25 | |||
they will never be finished with that praise. . . . | |||
More than those who show honor to thousands of buddhas | |||
(or even to hundreds of millions) | |||
for as many aeons as there are | |||
grains of sand in the Ganges, | |||
someone who, when the sacred Dharma spoken by the Lord of the | |||
World | |||
is disappearing, upholds it day and night | |||
has far greater merit. . . . | |||
By upholding the Dharma of the sublime Victorious One when it | |||
is disappearing, | |||
one gains a very fine body, lovely to behold; | |||
is beloved of men and women and gods; | |||
and is happy, learned, praiseworthy, and possessed of intelligence. | |||
In whoever’s presence the divine of the divine, the Teacher | |||
endowed with ten powers, | |||
thoroughly explained this sutra, | |||
such a sutra as this will, in the future, | |||
come into that person’s hands. | |||
Furthermore, as we read in Spiritual Categories of the Supreme Amassing of | |||
the Rare and Sublime: | |||
In this regard, Śāriputra, having embarked authentically on the | |||
Mahāyāna approach, once one has perceived such intolerable, | |||
such unworthy circumstances, under which the sacred Dharma | |||
is utterly disappearing, one arouses the force of a great diligence | |||
in the following way: | |||
One thoroughly listens to sutras such as this one, to teachings | |||
in the categories found in the collections of teachings on the | |||
bodhisattva approach. One memorizes them, one commits them | |||
to writing, one ensures that others understand them, and one | |||
teaches them on a vast scale, in an utterly authentic manner. | |||
Moreover, one gives rise to four ideas. What are these four? | |||
“This body of teachings that I have, which I inherited from | |||
my forefathers, will utterly disappear. Since Śākyamuni, the | |||
Transcendent and Accomplished Conqueror, the Tathāgata, the | |||
arhat, the samyaksaṃbuddha, engaged in austerities for hundreds of thousands of millions of aeons for the sake of these | |||
Interior_DNZ_Catalog_12_03_13.indd 25 3/18/13 3:55 PM | |||
26 The Catalog | |||
teachings, therefore I will ensure that the teachings are not altered. I will thoroughly master them. I will uphold them. I will | |||
ensure that they do not come to naught!” | |||
One thus arouses one’s diligence in the following way: [10a] | |||
Śāriputra, say for example that someone had a child, and that | |||
child—beloved, lovely, attractive, and in no way at odds with | |||
that person—were about to fall over a great precipice. That person would seize the child by the hand with the fixed thought, | |||
the utterly fixed thought, “May this being not fall into this hellish abyss!” | |||
In a similar manner, Śāriputra, those holy beings who have | |||
faith in me, who would absolutely never forsake this unsurpassable Jewel of the Dharma, and who hope to attain nirvana, in | |||
those times they completely uphold the sacred Dharma, and so | |||
to them I entrust this sublime state of enlightenment. | |||
It is thus. O Śāriputra, suppose for example that, in the midst | |||
of a great battle, for the sake of protecting many people, those | |||
who arrange themselves in front of the opposing forces turn out | |||
to be few; and furthermore, that those whose courage proves | |||
worthy of the challenge and who will emerge victorious in battle | |||
arrange themselves during that great and terrible battle in front | |||
of many people. Similarly, Śāriputra, at the point that the sacred | |||
Dharma is extremely close to disappearing, whosoever with altruistic intent desires to attain complete nirvana, and so dons | |||
their strong armor with stable courage and diligence, arouses | |||
the force of that great diligence and emerges victorious in the | |||
battle with the māras. They thus realize to at least some small | |||
degree the vital essence of such a Jewel as that of the Dharma. | |||
Why is this so? Śāriputra, not to rejoice in the complete rejection of even a four-line verse of teaching, but to proclaim to | |||
many people “This Buddha explained this” and to help them | |||
understand it is to rejoice in what is explained in an excellent | |||
manner by the buddhas, the transcendent and accomplished | manner by the buddhas, the transcendent and accomplished | ||
conquerors of the past, the present, and the future. O Śāriputra, | conquerors of the past, the present, and the future. O Śāriputra, | ||
| Line 7,761: | Line 14,227: | ||
628 That is, Tāranātha. | 628 That is, Tāranātha. | ||
629 Another name for King Trisong Detsen. | 629 Another name for King Trisong Detsen. | ||
630 Skt. Śrīdharmapāla (that is, Virūpa). | 630 Skt. Śrīdharmapāla (that is, Virūpa). | ||
== Footnotes == | == Footnotes == | ||
Latest revision as of 10:52, 13 January 2021
གདམས་ངག་རིན་པོ་ཆེའི་མཛོད་ཀྱི་དཀར་ཆག་ ་ ་ ་
sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho
An Ocean of Auspicious Renown: The Catalog of The Treasury of Precious Instructions
Research Information
- Translator's notes
- Note from Ringu Tulku
- The Content of the Treasury of Instructions, the Essence of the Empowerments and Instructions of the Eight Practice Lineages Collected Together Called "The Ocean of Auspicious Waves".
- Other notes
- Genre from Richard Barron's Catalog
- Instruction manual
- Genre from dkar chag
- dkar chag brgyud yig
- BDRC Link
- VolumeI1CZ3980
- BDRC Content Information
- Explanation of the eight practice lineages
Related Content
Other Information
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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- Sgrub brgyud shing rta chen po brgyad kyi smin grol snying po phyogs gcig bsdus pa gdams ngag rin po che'i mdzod kyi dkar chag bkra shis grags pa'i rgya mtsho
- 'jam mgon kong sprul
- Tibetan texts
- Gdams ngag mdzod Volume 18
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- 'jam mgon kong sprul blo gros mtha' yas pa'i sde