Wylie:Snyan brgyud rdo rje'i tshig rkang: Difference between revisions

From gDams Ngag mDzod
Jump to navigation Jump to search
No edit summary
No edit summary
 
(4 intermediate revisions by the same user not shown)
Line 60: Line 60:
|volumeTranslator=Person:Callahan, E.
|volumeTranslator=Person:Callahan, E.
|introAuthor=Person:Callahan, E.
|introAuthor=Person:Callahan, E.
|translatorintro=Vajra Verses of the Aural Transmission (Karṇatantravajrapada) is said
|translatorintro=''Vajra Verses of the Aural Transmission (Karṇatantravajrapada)'' is said
to be teachings spoken by Vajradhara to Jñānaḍākinī, which she in turn
to be teachings spoken by Vajradhara to Jñānaḍākinī, which she in turn
transmitted by means of symbols to Tilopa in the Ghandhola temple in
transmitted by means of symbols to Tilopa in the Ghandhola temple in
Line 68: Line 68:
gave them only to Marpa Lotsāwa. Nāropa and Marpa translated them into
gave them only to Marpa Lotsāwa. Nāropa and Marpa translated them into
Tibetan, which is our sole record of these instructions, now preserved in
Tibetan, which is our sole record of these instructions, now preserved in
numerous canonical and paracanonical editions.2
numerous canonical and paracanonical editions.<ref>2</ref>
The inclusion of the Vajra Verses of the Aural Transmission here—in the
The inclusion of the ''Vajra Verses of the Aural Transmission'' here—in the
section of root texts for the six dharmas—is somewhat curious, since it is
section of root texts for the six dharmas—is somewhat curious, since it is
the root, or source, text for the Saṃvara Aural Transmission. Its teachings
the root, or source, text for the Saṃvara Aural Transmission. Its teachings
are expounded by Tilopa in his Short Text*
are expounded by Tilopa in his ''Short Text''*<ref>*See p. 779.</ref> and are amplified by Milarepa
and are amplified by Milarepa
in two texts in this volume: ''The Instruction Manual for the Shared WishFulfilling Gems: The Practices Connected with the Vase Abhiṣeka from the Glorious Saṃvara Aural Transmission''†<ref>†See p. 805.</ref> and ''The Instruction Manual on the Six Dharmas, Which Liberate through the Upper Door: The Perfection Process of the Saṃvara Aural Transmission'', with one edition of the latter citing
in two texts in this volume: The Instruction Manual for the Shared WishFulfilling Gems: The Practices Connected with the Vase Abhiṣeka from the
specific lines from ''Vajra Verses'', indicating how closely the ''Vajra Verses'' serves as its basis.<ref>3</ref> Therefore, we might expect the ''Vajra Verses'' to be the first text in the later section, “The Texts in the Dharma Cycles of the Root Aural Transmissions.”*<ref>*See p. 831.</ref> Nevertheless, despite that and the fact that only about 30 percent of this text is on the six dharmas, it is included here, as the second text Jamgön Kongtrul selected as a root six dharmas text.
Glorious Saṃvara Aural Transmission†
and The Instruction Manual on the
Six Dharmas, Which Liberate through the Upper Door: The Perfection Process of the Saṃvara Aural Transmission, with one edition of the latter citing
specific lines from Vajra Verses, indicating how closely the Vajra Verses serves
as its basis.3
Therefore, we might expect the Vajra Verses to be the first text
in the later section, “The Texts in the Dharma Cycles of the Root Aural
*
See p. 779.
†
See p. 805.


174 B the unshared six dharmas cycle
Transmissions.”*
Nevertheless, despite that and the fact that only about 30
percent of this text is on the six dharmas, it is included here, as the second
text Jamgön Kongtrul selected as a root six dharmas text.
Regarding the importance of this text, Zhang Lotsāwa, in his Introductory Notes, states:
Regarding the importance of this text, Zhang Lotsāwa, in his Introductory Notes, states:
The extensive teachings that are the root of the Aural Transmission are the Tantra of Saṃvara Who Equals Space4
 
and all the
<blockquote>The extensive teachings that are the root of the Aural Transmission are the ''Tantra of Saṃvara Who Equals Space''<ref>4</ref> and all the Cakrasaṃvara tantras. The teachings on their meaning are the ''Vajra Verses'' spoken by Vajradhara to Jñānaḍākinī, ''The Short Text'' composed by Tilopa, and the notes and commentaries on those.</blockquote>
Cakrasaṃvara tantras. The teachings on their meaning are the
 
Vajra Verses spoken by Vajradhara to Jñānaḍākinī, The Short Text
Tashi Chöpal’s ''Record of Teachings Received'' also identifies the Vajra Verses as
composed by Tilopa, and the notes and commentaries on those.
the “root text” (rtsa ba) of the glorious Saṃvara Aural Transmission WishFulfilling Gems.<ref>5</ref>
Tashi Chöpal’s Record of Teachings Received also identifies the Vajra Verses as
 
the “root text” (rtsa ba) of the glorious Saṃvara Aural Transmission WishFulfilling Gems.5
Regarding the attribution of authorship, Fabrizio Torricelli addresses this by asking:
Regarding the attribution of authorship, Fabrizio Torricelli addresses
 
this by asking:
<blockquote>[I]f the ādibuddha Vajradhara is said to have granted instructions to the ḍākinī Vajrayoginī, who in turn would have transmitted it to Tilopā; if the latter memorized these teachings and handed [it] down to his disciple Nāropā, who in turn passed [it] on to his disciple Mar pa; if the latter translated and arranged the teachings in the presence of his guru, a legitimate question would be, who is the author of the work we have? . . . [I]t seems more reasonable to say that a text comes ''from'' a certain master, than to assume that it is ''by'' him.<ref>6</ref></blockquote>
[I]f the ādibuddha Vajradhara is said to have granted instructions to the ḍākinī Vajrayoginī, who in turn would have transmitted it to Tilopā; if the latter memorized these teachings and
 
handed [it] down to his disciple Nāropā, who in turn passed [it]
on to his disciple Mar pa; if the latter translated and arranged the
teachings in the presence of his guru, a legitimate question would
be, who is the author of the work we have? . . . [I]t seems more
reasonable to say that a text comes from a certain master, than to
assume that it is by him.6
Since Jamgön Kongtrul refers to this text as being “the words of Vajradhara”
Since Jamgön Kongtrul refers to this text as being “the words of Vajradhara”
(rdo rje ’chang gi bka’), Vajradhara is designated as the author here. Jamgön
(''rdo rje ’chang gi bka’''), Vajradhara is designated as the author here. Jamgön
Kongtrul also says that those who say that should be investigated are simply
Kongtrul also says that those who say that should be investigated are simply
being sectarian.7
being sectarian.<ref>7</ref>
 
All accounts of the transmission of this text begin with the story that Tilopa
All accounts of the transmission of this text begin with the story that Tilopa
went to Oḍḍiyāna to receive instructions and that after overpowering protective retinues of karmaḍākinīs and the ḍākinīs of the five families, he met
went to Oḍḍiyāna to receive instructions and that after overpowering protective retinues of karmaḍākinīs and the ḍākinīs of the five families, he met the Jñānaḍākinī (Vajrayoginī). Once he demonstrated to her that he was
*
See p. 831.
 
Vajra Verses of the Aural Transmission B 175
the Jñānaḍākinī (Vajrayoginī). Once he demonstrated to her that he was
worthy of her instructions, the Jñānaḍākinī bestowed abhiṣekas and blessings upon him and gave him the complete Aural Transmission instructions.
worthy of her instructions, the Jñānaḍākinī bestowed abhiṣekas and blessings upon him and gave him the complete Aural Transmission instructions.
She also explained the Saṃvara root tantra in fifty-one chapters and all the
She also explained the Saṃvara root tantra in fifty-one chapters and all the
tantras with their instructions.8
tantras with their instructions.<ref>8</ref> After leaving Oḍḍiyāna, Tilopa heard a
After leaving Oḍḍiyāna, Tilopa heard a
ninefold dharma teaching spoken by formless ḍākinīs.<ref>9</ref>
ninefold dharma teaching spoken by formless ḍākinīs.9
 
It is worth mentioning here that this ninefold dharma teaching from the
It is worth mentioning here that this ninefold dharma teaching from the
formless ḍākinīs is ancillary to the Saṃvara Aural Transmission. The teaching is quite well known, at least in name, mainly due to the account found in
formless ḍākinīs is ancillary to the Saṃvara Aural Transmission. The teaching is quite well known, at least in name, mainly due to the account found in Tsangnyön Heruka’s ''One Hundred Thousand Songs''. Briefly, although Marpa
Tsangnyön Heruka’s One Hundred Thousand Songs. Briefly, although Marpa
gave Milarepa the Saṃvara Aural Transmission in full, he only transmitted
gave Milarepa the Saṃvara Aural Transmission in full, he only transmitted
four (or five) of the nine teachings from the formless ḍākinīs to Milarepa.
four (or five) of the nine teachings from the formless ḍākinīs to Milarepa.
Marpa instructed Milarepa to send one of his disciples to India to receive
Marpa instructed Milarepa to send one of his disciples to India to receive
them from a disciple of Nāropa, which he did: Rechungpa went to India
them from a disciple of Nāropa, which he did: Rechungpa went to India
and received them from Tipupa.10 Some confusion has occurred concerning the importance of these teachings because the Blue Annals mistakenly
and received them from Tipupa.<ref>10</ref> Some confusion has occurred concerning the importance of these teachings because the Blue Annals mistakenly refers to the ninefold teaching from the formless ḍākinīs as “‘The Lineage
refers to the ninefold teaching from the formless ḍākinīs as “‘The Lineage
of Oral Instructions of Saṃvara,’” and says “the Lineage which was founded
of Oral Instructions of Saṃvara,’” and says “the Lineage which was founded
by Ras-chuṅ-pa himself is known as ‘The Lineage of Oral Instructions of
by Ras-chuṅ-pa himself is known as ‘The Lineage of Oral Instructions of
Ras-chuṅ.’” This is not the case, as is well documented in the histories of the
Ras-chuṅ.’” This is not the case, as is well documented in the histories of the
Saṃvara Aural Transmission.11
Saṃvara Aural Transmission.<ref>11</ref>
 
In addition to the Vajra Verses’ special feature of being the words of Vajradhara, what is important about this text is its teachings and its transmission.
In addition to the Vajra Verses’ special feature of being the words of Vajradhara, what is important about this text is its teachings and its transmission.
Teachings
===Teachings===
The text lays out the path according to this cycle of teaching in a concise
The text lays out the path according to this cycle of teaching in a concise
manner, which has led, as so often is the case, to the composition of numerous commentaries and outlines. The root text included here contains topical headings (either added by Jamgön Kongtrul or found in the edition he
manner, which has led, as so often is the case, to the composition of numerous commentaries and outlines. The root text included here contains topical headings (either added by Jamgön Kongtrul or found in the edition he
used for inclusion in the Treasury), which organize the teachings into what
used for inclusion in the ''Treasury''), which organize the teachings into what
became standard categories for the Saṃvara Aural Transmission. The headings are given below with a summary of the content and the corresponding
became standard categories for the Saṃvara Aural Transmission. The headings are given below with a summary of the content and the corresponding
lines in the Vajra Verses in parentheses.
lines in the ''Vajra Verses'' in parentheses.
Wish-Fulfilling Gems of the Lineage (descriptions of the qualifications for
teachers and disciples) (7–9)
Wish-Fulfilling Gems of the Maturing Path (the four abhiṣekas of the


176 B the unshared six dharmas cycle
:Wish-Fulfilling Gems of the Lineage (descriptions of the qualifications for teachers and disciples) (7–9)
sixty-two deity maṇḍala of Cakrasaṃvara and the four symbolic
:Wish-Fulfilling Gems of the Maturing Path (the four abhiṣekas of the sixty-two deity maṇḍala of Cakrasaṃvara and the four symbolic abhiṣekas of the fifteen deity maṇḍala of Vajrayoginī) (10–13a)
abhiṣekas of the fifteen deity maṇḍala of Vajrayoginī) (10–13a)
:Wish-Fulfilling Gems of the Liberating Path (the practices associated with the four abhiṣekas) (13b)
Wish-Fulfilling Gems of the Liberating Path (the practices associated with
::Vase abhiṣeka: The path of the generation processes (the practices called the sovereigns, the ministers, the people, mixing, equal taste, and the three samayas)*<ref>*These are discussed in detail in chapter 31, The Instruction Manual for the Shared WishFulfilling Gems by Milarepa (DNZ 7:31); see pp. 808–30.</ref> (14–15)
the four abhiṣekas) (13b)
::Secret abhiṣeka: Liberation through the upper door using the six dharmas†<ref>†These are discussed in detail in The Instruction Manual on the Six Dharmas, Which Liberate through the Upper Door by Milarepa (DNZ 7:32); see pp. 835–74.</ref> (caṇḍālī, illusory forms, dreams, luminosity, transference, and entering a body) (16–60)
Vase abhiṣeka: The path of the generation processes (the practices called
::Prajñā abhiṣeka: Great bliss through the lower door (61–79)
the sovereigns, the ministers, the people, mixing, equal taste, and the
::Fourth abhiṣeka: Mahāmudrā, the illumination of wisdom (80–103)
three samayas)*
:Arriving at the end of the path through recollection: The instructions pointing out the bardos (104–23)
(14–15)
:Dispelling hindrances and enhancement: Universal instructions(124–27)
Secret abhiṣeka: Liberation through the upper door using the six
:How the result is attained (128–39)
dharmas†
===Transmission===
(caṇḍālī, illusory forms, dreams, luminosity, transference,
The ''Vajra Verses'' concludes with saying, “The transmission of the verses is
and entering a body) (16–60)
Prajñā abhiṣeka: Great bliss through the lower door (61–79)
Fourth abhiṣeka: Mahāmudrā, the illumination of wisdom
(80–103)
Arriving at the end of the path through recollection: The instructions
pointing out the bardos (104–23)
Dispelling hindrances and enhancement: Universal instructions
(124–27)
How the result is attained (128–39)
Transmission
The Vajra Verses concludes with saying, “The transmission of the verses is
placed under a seal for thirteen [generations].” All commentarial sources
placed under a seal for thirteen [generations].” All commentarial sources
begin by listing the first six members of the transmission series: Vajradhara,
begin by listing the first six members of the transmission series: Vajradhara,
Vajrayoginī, Tilopa, Nāropa, Marpa, and Milarepa.
Vajrayoginī, Tilopa, Nāropa, Marpa, and Milarepa.
However, as also discussed later,‡
 
although these Aural Transmission
However, as also discussed later,‡<ref>‡See “Introduction to the Abhiṣekas,” pp. 257–62.</ref> although these Aural Transmission
instructions were only to be given to one person each generation for thirteen generations, there were instances when a transmission holder passed
instructions were only to be given to one person each generation for thirteen generations, there were instances when a transmission holder passed it on to more than one person. The first occasion was with Milarepa, who
it on to more than one person. The first occasion was with Milarepa, who
received permission to do so in a vision of Vajrayoginī. He is said to have
received permission to do so in a vision of Vajrayoginī. He is said to have
given the Aural Transmission teachings to a number of his disciples, includ-
given the Aural Transmission teachings to a number of his disciples, including three main ones: Rechungpa, Ngamdzong Repa,*<ref>*Milarepa’s student Ngamdzong Repa (Ngam rdzong ras pa) is also called Ngomdzong Repa (Ngom rdzong ras pa) and Ngendzong Tönpa (Ngan rdzong ston pa).</ref> and Gampopa. The accounts of what he transmitted to whom vary, but it is clear that there
*
These are discussed in detail in chapter 31, The Instruction Manual for the Shared WishFulfilling Gems by Milarepa (DNZ 7:31); see pp. 808–30.
†
These are discussed in detail in The Instruction Manual on the Six Dharmas, Which Liberate
through the Upper Door by Milarepa (DNZ 7:32); see pp. 835–74.
‡
See “Introduction to the Abhiṣekas,” pp. 257–62.
 
Vajra Verses of the Aural Transmission B 177
ing three main ones: Rechungpa, Ngamdzong Repa,*
and Gampopa. The
accounts of what he transmitted to whom vary, but it is clear that there
were two main lines of transmission to their thirteenth recipients: one that
were two main lines of transmission to their thirteenth recipients: one that
carried on the transmissions Milarepa gave to Rechungpa and Ngamdzong
carried on the transmissions Milarepa gave to Rechungpa and Ngamdzong
(merging in the tenth, Zhang Lotsāwa) and one that continued from Gampopa. The thirteenth recipients were Ziji Gyaltsen (1290–1360) and Drung
(merging in the tenth, Zhang Lotsāwa) and one that continued from Gampopa. The thirteenth recipients were Ziji Gyaltsen (1290–1360) and Drung
Mase (1386–1423).
Mase (1386–1423).
Since this translation relies on the commentaries by Tsangnyön Heruka
Since this translation relies on the commentaries by Tsangnyön Heruka
and Jampa Puntsok, their accounts of the transmission through thirteen
and Jampa Puntsok, their accounts of the transmission through thirteen
generations will now be related (see below for the transmission lineage
generations will now be related (see below for the transmission lineage
received by Jamgön Kongtrul).
received by Jamgön Kongtrul).
Tsangnyön Heruka comments on line 140 in the Vajra Verses,“The transmission of the verses is placed under a seal for thirteen [generations],” as
follows:
The transmission of Vajradhara was sealed with the command,
“This is to be practiced without spreading it beyond a single
transmission for thirteen [generations],” and then Tilopa will
emanate to release the seal in actuality.
Tilopa, Nāropa, and Marpa based [their transmissions of ]
the abhiṣekas of the path of maturation and the generation and
perfection processes of the path of liberation on either Hevajra
or Saṃvara. As for these instructions, within the dharmas that
liberate by means of the upper door, transference and entering a
body were considered one. The bardo instructions were added to
those five. Tilopa, taking them as an approach that came from the
gurus of his four entrusted transmissions, matured and liberated
many fortunate beings. Nāropa, giving them the name “the six
dharmas of Tilopa,” benefitted many fortunate beings. Marpa,
giving them the name “the six dharmas of Nāropa,” also benefitted many fortunate beings. Their activities and fame equaled the
extent of space.
The extensive, complete, unerring, and perfect instructions of
the Ḍākinī Aural Transmission alone are the Aural Transmission.
*
Milarepa’s student Ngamdzong Repa (Ngam rdzong ras pa) is also called Ngomdzong Repa
(Ngom rdzong ras pa) and Ngendzong Tönpa (Ngan rdzong ston pa).


178 B the unshared six dharmas cycle
Tsangnyön Heruka comments on line 140 in the ''Vajra Verses'',“The transmission of the verses is placed under a seal for thirteen [generations],” as follows:
Vajrayoginī, knowing that vast benefit for beings would occur,
 
appeared to Jetsun Milarepa in Drö Puk. She gave permission for
<blockquote>The transmission of Vajradhara was sealed with the command, “This is to be practiced without spreading it beyond a single transmission for thirteen [generations],” and then Tilopa will emanate to release the seal in actuality.
and made a prophesy concerning the spreading of [the Ḍākinī
 
Aural Transmission instructions] to a few fortunate ones and for
Tilopa, Nāropa, and Marpa based [their transmissions of] the abhiṣekas of the path of maturation and the generation and perfection processes of the path of liberation on either Hevajra or Saṃvara. As for these instructions, within the dharmas that liberate by means of the upper door, transference and entering a body were considered one. The bardo instructions were added to those five. Tilopa, taking them as an approach that came from the gurus of his four entrusted transmissions, matured and liberated many fortunate beings. Nāropa, giving them the name “the six dharmas of Tilopa,” benefitted many fortunate beings. Marpa, giving them the name “the six dharmas of Nāropa,” also benefitted many fortunate beings. Their activities and fame equaled the extent of space.
writing them down. To his heart sons Rechungpa Dorje Drakpa
 
and Ngendzong Tönpa, the Jetsun gave the complete extensive
The extensive, complete, unerring, and perfect instructions of the Ḍākinī Aural Transmission alone are the Aural Transmission.
instructions of the Threefold Wish-Fulfilling Gems. Thus, their
 
[transmissions] became known as the Rechung Aural Transmission and the Ngendzong Aural Transmission. These instructions,
Vajrayoginī, knowing that vast benefit for beings would occur, appeared to Jetsun Milarepa in Drö Puk. She gave permission for and made a prophesy concerning the spreading of [the Ḍākinī Aural Transmission instructions] to a few fortunate ones and for writing them down. To his heart sons Rechungpa Dorje Drakpa and Ngendzong Tönpa, the Jetsun gave the complete extensive instructions of the Threefold Wish-Fulfilling Gems. Thus, their [transmissions] became known as the Rechung Aural Transmission and the Ngendzong Aural Transmission. These instructions, whose command seal for being only a single transmission had been permitted to be loosened, were spread in a very strict and secret manner. Their fame spread in all directions like thunder. In actuality, these complete and unerring instructions were transmitted like stars during the daytime, [that is, very rarely,] and they continued up until they reached me.<ref>12</ref></blockquote>
whose command seal for being only a single transmission had
 
been permitted to be loosened, were spread in a very strict and
secret manner. Their fame spread in all directions like thunder.
In actuality, these complete and unerring instructions were transmitted like stars during the daytime, [that is, very rarely,] and
they continued up until they reached me.12
Jampa Puntsok explains:
Jampa Puntsok explains:
The reason for requiring this to be a single transmission for thirteen [generations] was to establish the auspicious connection for
the individuals engaging this path to reach the end of the twelfth
bhūmi and manifest the thirteenth bhūmi of Vajradhara.
The way these were given is as follows: Great Vajradhara, the
true, perfect buddha, had many disciples who were bodhisattvas
dwelling on the bhūmis, but he only gave them to Vajrayoginī,
the female consort, who was inseparable from him in terms of
relinquishment and realization.
Vajrayoginī had countless disciples who were heroes and
yoginīs dwelling on the bhūmis, but she gave the instructions
to the exalted Tilopa, an emanation of Saṃvara. Although the
nirmāṇakāya Tilopa had many disciples who were siddhas, such
as Riripa, Kasoripa, and Nakpo Gewa, he gave the instructions
only to the scholar-siddha Nāropa Mahāpaṇḍita. Nāropa also
had numerous disciples, including the śramaṇera Prajñā Siṃha;
glorious Śāntibhadra, the master Maitrīpa, Tipupa, and the Great
Lord, glorious Atiśa. However, he gave the instructions only to
the translator Marpa Lotsāwa. The translator Marpa, despite
having many disciples (such as Ngoktön, Maitön Tsompo, and


Vajra Verses of the Aural Transmission B 179
<blockquote>The reason for requiring this to be a single transmission for thirteen [generations] was to establish the auspicious connection for the individuals engaging this path to reach the end of the twelfth bhūmi and manifest the thirteenth bhūmi of Vajradhara.
Tsurtön Wangi Dorje), gave the instructions only to Milarepa
 
of Gungtang.
The way these were given is as follows: Great Vajradhara, the true, perfect buddha, had many disciples who were bodhisattvas dwelling on the bhūmis, but he only gave them to Vajrayoginī, the female consort, who was inseparable from him in terms of relinquishment and realization.
Jetsun Milarepa had numerous disciples, such as the unequaled
 
Physician from Dakpo [Gampopa] (who was prophesized by the
Vajrayoginī had countless disciples who were heroes and yoginīs dwelling on the bhūmis, but she gave the instructions to the exalted Tilopa, an emanation of Saṃvara. Although the nirmāṇakāya Tilopa had many disciples who were siddhas, such as Riripa, Kasoripa, and Nakpo Gewa, he gave the instructions only to the scholar-siddha Nāropa Mahāpaṇḍita. Nāropa also had numerous disciples, including the śramaṇera Prajñā Siṃha; glorious Śāntibhadra, the master Maitrīpa, Tipupa, and the Great Lord, glorious Atiśa. However, he gave the instructions only to the translator Marpa Lotsāwa. The translator Marpa, despite having many disciples (such as Ngoktön, Maitön Tsompo, and Tsurtön Wangi Dorje), gave the instructions only to Milarepa of Gungtang.
Victor), Zhiwa Ö, and others, but he gave the instructions only
 
to Rechung Dorje Drakpa. Rechungpa himself had many disciples (including Ra Shernang, Tönpa Sungyang, and Gyalwa
Jetsun Milarepa had numerous disciples, such as the unequaled Physician from Dakpo [Gampopa] (who was prophesized by the Victor), Zhiwa Ö, and others, but he gave the instructions only to Rechung Dorje Drakpa. Rechungpa himself had many disciples (including Ra Shernang, Tönpa Sungyang, and Gyalwa Lo of Tsa), but he only gave the instructions to Gyalwa Khyung Tsangpa.
Lo of Tsa), but he only gave the instructions to Gyalwa Khyung
 
Tsangpa.
Khyung Tsangpa had many disciples who knew the entryways to the piṭakas, and yet he gave the instructions only to three: Martön Tsultrim Jungne, Lopön Targom, and Machik Ongjo. Among them, Machik Ongjo was given the complete instructions, and she received an injunction from Khyung Tsangpa that she was to give them to one person who supplicated three times to receive this dharma.
Khyung Tsangpa had many disciples who knew the entryways
 
to the piṭakas, and yet he gave the instructions only to three:
For the sake of this dharma, Zhang Lotsāwa Drupa Palzang supplicated [Machik Ongjo] first as an upāsaka, in the middle as a śramaṇera, and in the end as a bhikṣu. Following those supplications, Machik gave Zhang Drowai Gönpo the instructions.*<ref>*Zhang Lotsāwa first received the Aural Transmission instructions from Lopön Targom, Martön Tsultrim Jungne, and Gedingpa, a student of Khyung Tsangpa, who, according to Roerich’s Blue Annals (444), received the Aural Transmission from Khyung Tsangpa. He also received the Ngamdzong Aural Transmission and the dharmas of the formless ḍākinīs from a disciple of Nyal Sungche, possibly Marbu Drakpa Zhönu Sherap (see Roerich, Blue Annals, 450). See Tsangnyön Heruka, Commentary, 122–23; and Roerich, Blue Annals, 446.</ref> Zhang Lotsāwa had many students who were scholarpractitioners, but he gave the instructions to Bandhe Dharaśri of Ba. Bandhe Dharaśri of Ba had many students, but none were suitable recipients, and therefore he gave the instructions to his son, Jangsem Sönam Gyaltsen. Jangsem Sönam Gyaltsen had students, but since none were suitable recipients, he gave the instructions to his sister, Kunden Rema. Machik [Kunden Rema] also had students but gave the instructions to Nartangwa Delek Rinchen and Nyanangpa Khetsun Ziji Gyaltsen.  
Martön Tsultrim Jungne, Lopön Targom, and Machik Ongjo.
 
Among them, Machik Ongjo was given the complete instructions, and she received an injunction from Khyung Tsangpa that
Khetsunpa was the thirteenth [holder] of the transmission, and he heard the instructions from both Delekpa and Machik. There were also many amazing signs, indications, and so on that Khetsunpa was the thirteenth [holder] of the transmission.</blockquote>
she was to give them to one person who supplicated three times
 
to receive this dharma.
Jampa Puntsok concludes by providing the transmission after Khetsun Ziji Gyaltsen up to himself:
For the sake of this dharma, Zhang Lotsāwa Drupa Palzang
 
supplicated [Machik Ongjo] first as an upāsaka, in the middle as a śramaṇera, and in the end as a bhikṣu. Following those
<blockquote>Khetsunpa gave the instructions to Khenchen Wangchuk Sherap from Ngari Guge. He gave them to Jatang Ritröpa Zhönu Gyaltsen of Latö Namding. He gave them to Rechen Zhönu Palden of Latö. He gave them to Dongtön Namkha Gyaltsen of Kham. He gave them to Dulzin Ngaki Wangpo of Ngari Gungtang. He gave them to Sangye Senge of Penyul Shara. He gave them to Tsangnyön Sangye Gyaltsen of Nyangtö Kharkha. He gave them to the scholar-siddha Lhatsun Rinchen Namgyal and Pagö Götsangchen. Those two holy beings gave them to me, Töngom Jampa Puntsok. I also received the complete set of abhiṣekas, instructions, associated elements, and procedures.<ref>13</ref></blockquote>
supplications, Machik gave Zhang Drowai Gönpo the instructions.*
 
Zhang Lotsāwa had many students who were scholarpractitioners, but he gave the instructions to Bandhe Dharaśri
The ''Catalog'' states that this text is followed by a short commentary, ''Opening the Vajra Verses'', but that text was not included in ''The Treasury of Precious Instructions'' and its identity is uncertain.<ref>14</ref>
of Ba. Bandhe Dharaśri of Ba had many students, but none
were suitable recipients, and therefore he gave the instructions
to his son, Jangsem Sönam Gyaltsen. Jangsem Sönam Gyaltsen
had students, but since none were suitable recipients, he gave
the instructions to his sister, Kunden Rema. Machik [Kunden
Rema] also had students but gave the instructions to Nartangwa
Delek Rinchen and Nyanangpa Khetsun Ziji Gyaltsen.
Khetsunpa was the thirteenth [holder] of the transmission,
and he heard the instructions from both Delekpa and Machik.
*
Zhang Lotsāwa first received the Aural Transmission instructions from Lopön Targom,
Martön Tsultrim Jungne, and Gedingpa, a student of Khyung Tsangpa, who, according to
Roerich’s Blue Annals (444), received the Aural Transmission from Khyung Tsangpa. He
also received the Ngamdzong Aural Transmission and the dharmas of the formless ḍākinīs
from a disciple of Nyal Sungche, possibly Marbu Drakpa Zhönu Sherap (see Roerich, Blue
Annals, 450). See Tsangnyön Heruka, Commentary, 122–23; and Roerich, Blue Annals, 446.


180 B the unshared six dharmas cycle
''Transmission lineage received by Jamgön Kongtrul''. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, and then the same as previously stated for the ''Ganges Mahāmudrā''.<ref>15</ref>
There were also many amazing signs, indications, and so on that
Khetsunpa was the thirteenth [holder] of the transmission.
Jampa Puntsok concludes by providing the transmission after Khetsun Ziji
Gyaltsen up to himself:
Khetsunpa gave the instructions to Khenchen Wangchuk Sherap
from Ngari Guge. He gave them to Jatang Ritröpa Zhönu
Gyaltsen of Latö Namding. He gave them to Rechen Zhönu
Palden of Latö. He gave them to Dongtön Namkha Gyaltsen
of Kham. He gave them to Dulzin Ngaki Wangpo of Ngari
Gungtang. He gave them to Sangye Senge of Penyul Shara. He
gave them to Tsangnyön Sangye Gyaltsen of Nyangtö Kharkha.
He gave them to the scholar-siddha Lhatsun Rinchen Namgyal
and Pagö Götsangchen. Those two holy beings gave them to
me, Töngom Jampa Puntsok. I also received the complete set of
abhiṣekas, instructions, associated elements, and procedures.13
The Catalog states that this text is followed by a short commentary, Opening
the Vajra Verses, but that text was not included in The Treasury of Precious
Instructions and its identity is uncertain.14
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī,
Vajrapāṇi, Tilopa, and then the same as previously stated for the Ganges
Mahāmudrā.
15
|tibvol=ja
|tibvol=ja
|notes=I've decided to include [[ras chung pa]] as an associated person ,given the scribal note after the colophon "From among the three, the extensive, middling, and condensed [versions], of the heart nectar of Jetsun Milarepa, known as the oral instructions lineage of Cakrasamvara, the extensive [instructions] are the fundamental spiritual instructions that are known in the oral lineage of Ras chung pa, and the general meaning, the index, commentaries, and instruction manuals, etc., appear to have been expanded upon by the successive generations of supreme departed [masters] who held the lineage," but we may just want to change this to a lineage association in the future by linking it with a category for [[ras chen snyan bsgyud]].
|notes=I've decided to include [[ras chung pa]] as an associated person ,given the scribal note after the colophon "From among the three, the extensive, middling, and condensed [versions], of the heart nectar of Jetsun Milarepa, known as the oral instructions lineage of Cakrasamvara, the extensive [instructions] are the fundamental spiritual instructions that are known in the oral lineage of Ras chung pa, and the general meaning, the index, commentaries, and instruction manuals, etc., appear to have been expanded upon by the successive generations of supreme departed [masters] who held the lineage," but we may just want to change this to a lineage association in the future by linking it with a category for [[ras chen snyan bsgyud]].

Latest revision as of 16:14, 7 February 2023


Upload a file
DOWNLOAD ABOVE:
Click the picture above to view the original manuscript.

སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་
snyan brgyud rdo rje'i tshig rkang
Vajra Verses of the Aural Transmission

Damngak Dzö Volume 7 (ཇ་) / Pages 89-95 / Folios 45a6 to 48a1
Volumes List > Volume 7 > Text #15 (No Translation) (བོད་སྐད་)  Scroll to Research Info   Catalog Information for this text: 
Tibetan Citation Person:Nāropa. སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་ཞེས་བྱ་བ།. Tibetan:གདམས་ངག་རིན་པོ་ཆེའི་མཛོད།, པོད་ ༼ཇ་༽, 89-95. ཏེ་ལི་་་རྒྱ་གར་: Shechen Publications, ༡༩༩༩.
Wylie Citation Person:Nāropa. snyan brgyud rdo rje'i tshig rkang zhes bya ba/. In gdams ngag rin po che'i mdzod, Volume 7 (ཇ་), 89-95. New Delhi: Shechen Publications, 1999. Enlarged reprint of the 1979 edition published by Person:Khyentse, Dilgo from prints from the dpal spungs xylographs.
Translator
Topics gzhung rtsa 'grel
Colophon །ཅེས་ཡེ་ཤེས་མཁའ་འགྲོ་མ་ལ་གདམས་པ། སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་རྫོགས་སོ༎ མཁས་པ་ནཱ་རོ་པཎ་ཆེན་གྱི་ཞལ་སྔ་དང་། ལོ་ཙཱ་བ་མར་པ་ཆོས་ཀྱི་བློ་གྲོས་ཀྱིས་པུཥྤ་ཧ་རིའི་གནས་ཆེན་ཏུ་བསྒྱུར་ཅིང་གཏན་ལ་ཕབ་པའོ། [1]།འདི་ནི་རྗེ་བཙུན་མི་ལའི་ཐུགས་བཅུད་བདེ་མཆོག་སྙན་བརྒྱུད་དུ་གྲགས་པས་རྒྱས་འབྲིང་བསྡུས་གསུམ་ལས། །རྒྱས་པ་རས་ཆུང་སྙན་བརྒྱུད་དུ་གྲགས་པའི་གདམས་ངག་གི་རྩ་བ་ཡིན་ཅིང་། སྙན་བརྒྱུད་འཛིན་པའི་དམ་པ་སྔ་ཕྱིར་བྱོན་པ་རྣམས་ཀྱིས་སྤྱི་དོན། ས་བཅད། འགྲལ་པ། ཁྲིད་ཡིག་སོགས་རྒྱ་ཆེར་མཛད་སྣང་ངོ༎

/ces ye shes mkha' 'gro ma la gdams pa/_snyan brgyud rdo rje'i tshig rkang rdzogs so//_mkhas pa nA ro paN chen gyi zhal snga dang /_lo tsA ba mar pa chos kyi blo gros kyis puSh+pa ha ri'i gnas chen tu bsgyur cing gtan la phab pa'o/_(see note)/'di ni rje btsun mi la'i thugs bcud bde mchog snyan brgyud du grags pas rgyas 'bring bsdus gsum las/_/rgyas pa ras chung snyan brgyud du grags pa'i gdams ngag gi rtsa ba yin cing /_snyan brgyud 'dzin pa'i dam pa snga phyir byon pa rnams kyis spyi don/_sa bcad/_'gral pa/_khrid yig sogs rgya cher mdzad snang ngo//

Footnotes
  1. ↑ the following material is a scribal note added on after the colophon of the actual text
Further Cataloging data:

Title Page (ཁ་ཤོག་):

No title page

First Page Title(s):

  • རྒྱ་གར་སྐད་དུ། ཀརྞ་ཏནྟྲ་བཛྲ་དཱ་ཀི་ནཱ་མ།
kar+Na tan+tra badz+ra dA ki nA ma/
  • བོད་སྐད་དུ། སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་ཞེས་བྱ་བ།
snyan brgyud rdo rje'i tshig rkang zhes bya ba/

Description of pages:

  • Side A:
  • གཡོན་: ཇ་ གཅེས་ (གྲངས་ཀ་) བཏུས་
Left: ja gces (tibfolio#) btus
  • གཡས་: (#) གདམས་ངག་མཛོད་བཀའ་བརྒྱུད་
Right: (#) gdams ngag mdzod bka' brgyud
  • Side B:
  • གཡོན་: ཕྱག་ཆེན་ཆོས་དྲུག་
Left: phyag chen chos drug
  • གཡས་: (#)
Right: (#)

Volume #: 7 (ཇ་)

Begin-End Pages (Western): 89-95

Begin Tibetan page and line #: 45a6

End Tibetan page and line #: 48a1

Total # of pages (Western): 7

Total # of pages (Tibetan): 4 folios

Number of lines per page: 7 (1 page of 2, 1 page of 1)

Previous Text
Next Text
Translation's Introduction by Callahan, E.

Vajra Verses of the Aural Transmission (Karṇatantravajrapada) is said to be teachings spoken by Vajradhara to Jñānaḍākinī, which she in turn transmitted by means of symbols to Tilopa in the Ghandhola temple in Oḍḍiyāna. Tilopa then brought these teachings to the human realm. Since they were sealed with the command to be passed on as a single transmission for thirteen generations, he gave them to only one student, Nāropa, who gave them only to Marpa Lotsāwa. Nāropa and Marpa translated them into Tibetan, which is our sole record of these instructions, now preserved in numerous canonical and paracanonical editions.[1] The inclusion of the Vajra Verses of the Aural Transmission here—in the section of root texts for the six dharmas—is somewhat curious, since it is the root, or source, text for the Saṃvara Aural Transmission. Its teachings are expounded by Tilopa in his Short Text*[2] and are amplified by Milarepa in two texts in this volume: The Instruction Manual for the Shared WishFulfilling Gems: The Practices Connected with the Vase Abhiṣeka from the Glorious Saṃvara Aural Transmission†[3] and The Instruction Manual on the Six Dharmas, Which Liberate through the Upper Door: The Perfection Process of the Saṃvara Aural Transmission, with one edition of the latter citing specific lines from Vajra Verses, indicating how closely the Vajra Verses serves as its basis.[4] Therefore, we might expect the Vajra Verses to be the first text in the later section, “The Texts in the Dharma Cycles of the Root Aural Transmissions.”*[5] Nevertheless, despite that and the fact that only about 30 percent of this text is on the six dharmas, it is included here, as the second text Jamgön Kongtrul selected as a root six dharmas text.

Regarding the importance of this text, Zhang Lotsāwa, in his Introductory Notes, states:

The extensive teachings that are the root of the Aural Transmission are the Tantra of Saṃvara Who Equals Space[6] and all the Cakrasaṃvara tantras. The teachings on their meaning are the Vajra Verses spoken by Vajradhara to Jñānaḍākinī, The Short Text composed by Tilopa, and the notes and commentaries on those.

Tashi Chöpal’s Record of Teachings Received also identifies the Vajra Verses as the “root text” (rtsa ba) of the glorious Saṃvara Aural Transmission WishFulfilling Gems.[7]

Regarding the attribution of authorship, Fabrizio Torricelli addresses this by asking:

[I]f the ādibuddha Vajradhara is said to have granted instructions to the ḍākinī Vajrayoginī, who in turn would have transmitted it to Tilopā; if the latter memorized these teachings and handed [it] down to his disciple Nāropā, who in turn passed [it] on to his disciple Mar pa; if the latter translated and arranged the teachings in the presence of his guru, a legitimate question would be, who is the author of the work we have? . . . [I]t seems more reasonable to say that a text comes from a certain master, than to assume that it is by him.[8]

Since Jamgön Kongtrul refers to this text as being “the words of Vajradhara” (rdo rje ’chang gi bka’), Vajradhara is designated as the author here. Jamgön Kongtrul also says that those who say that should be investigated are simply being sectarian.[9]

All accounts of the transmission of this text begin with the story that Tilopa went to Oḍḍiyāna to receive instructions and that after overpowering protective retinues of karmaḍākinīs and the ḍākinīs of the five families, he met the Jñānaḍākinī (Vajrayoginī). Once he demonstrated to her that he was worthy of her instructions, the Jñānaḍākinī bestowed abhiṣekas and blessings upon him and gave him the complete Aural Transmission instructions. She also explained the Saṃvara root tantra in fifty-one chapters and all the tantras with their instructions.[10] After leaving Oḍḍiyāna, Tilopa heard a ninefold dharma teaching spoken by formless ḍākinīs.[11]

It is worth mentioning here that this ninefold dharma teaching from the formless ḍākinīs is ancillary to the Saṃvara Aural Transmission. The teaching is quite well known, at least in name, mainly due to the account found in Tsangnyön Heruka’s One Hundred Thousand Songs. Briefly, although Marpa gave Milarepa the Saṃvara Aural Transmission in full, he only transmitted four (or five) of the nine teachings from the formless ḍākinīs to Milarepa. Marpa instructed Milarepa to send one of his disciples to India to receive them from a disciple of Nāropa, which he did: Rechungpa went to India and received them from Tipupa.[12] Some confusion has occurred concerning the importance of these teachings because the Blue Annals mistakenly refers to the ninefold teaching from the formless ḍākinīs as “‘The Lineage of Oral Instructions of Saṃvara,’” and says “the Lineage which was founded by Ras-chuṅ-pa himself is known as ‘The Lineage of Oral Instructions of Ras-chuṅ.’” This is not the case, as is well documented in the histories of the Saṃvara Aural Transmission.[13]

In addition to the Vajra Verses’ special feature of being the words of Vajradhara, what is important about this text is its teachings and its transmission.

Teachings

The text lays out the path according to this cycle of teaching in a concise manner, which has led, as so often is the case, to the composition of numerous commentaries and outlines. The root text included here contains topical headings (either added by Jamgön Kongtrul or found in the edition he used for inclusion in the Treasury), which organize the teachings into what became standard categories for the Saṃvara Aural Transmission. The headings are given below with a summary of the content and the corresponding lines in the Vajra Verses in parentheses.

Wish-Fulfilling Gems of the Lineage (descriptions of the qualifications for teachers and disciples) (7–9)
Wish-Fulfilling Gems of the Maturing Path (the four abhiṣekas of the sixty-two deity maṇḍala of Cakrasaṃvara and the four symbolic abhiṣekas of the fifteen deity maṇḍala of Vajrayoginī) (10–13a)
Wish-Fulfilling Gems of the Liberating Path (the practices associated with the four abhiṣekas) (13b)
Vase abhiṣeka: The path of the generation processes (the practices called the sovereigns, the ministers, the people, mixing, equal taste, and the three samayas)*[14] (14–15)
Secret abhiṣeka: Liberation through the upper door using the six dharmas†[15] (caṇḍālī, illusory forms, dreams, luminosity, transference, and entering a body) (16–60)
Prajñā abhiṣeka: Great bliss through the lower door (61–79)
Fourth abhiṣeka: Mahāmudrā, the illumination of wisdom (80–103)
Arriving at the end of the path through recollection: The instructions pointing out the bardos (104–23)
Dispelling hindrances and enhancement: Universal instructions(124–27)
How the result is attained (128–39)

Transmission

The Vajra Verses concludes with saying, “The transmission of the verses is placed under a seal for thirteen [generations].” All commentarial sources begin by listing the first six members of the transmission series: Vajradhara, Vajrayoginī, Tilopa, Nāropa, Marpa, and Milarepa.

However, as also discussed later,‡[16] although these Aural Transmission instructions were only to be given to one person each generation for thirteen generations, there were instances when a transmission holder passed it on to more than one person. The first occasion was with Milarepa, who received permission to do so in a vision of Vajrayoginī. He is said to have given the Aural Transmission teachings to a number of his disciples, including three main ones: Rechungpa, Ngamdzong Repa,*[17] and Gampopa. The accounts of what he transmitted to whom vary, but it is clear that there were two main lines of transmission to their thirteenth recipients: one that carried on the transmissions Milarepa gave to Rechungpa and Ngamdzong (merging in the tenth, Zhang Lotsāwa) and one that continued from Gampopa. The thirteenth recipients were Ziji Gyaltsen (1290–1360) and Drung Mase (1386–1423).

Since this translation relies on the commentaries by Tsangnyön Heruka and Jampa Puntsok, their accounts of the transmission through thirteen generations will now be related (see below for the transmission lineage received by Jamgön Kongtrul).

Tsangnyön Heruka comments on line 140 in the Vajra Verses,“The transmission of the verses is placed under a seal for thirteen [generations],” as follows:

The transmission of Vajradhara was sealed with the command, “This is to be practiced without spreading it beyond a single transmission for thirteen [generations],” and then Tilopa will emanate to release the seal in actuality.

Tilopa, Nāropa, and Marpa based [their transmissions of] the abhiṣekas of the path of maturation and the generation and perfection processes of the path of liberation on either Hevajra or Saṃvara. As for these instructions, within the dharmas that liberate by means of the upper door, transference and entering a body were considered one. The bardo instructions were added to those five. Tilopa, taking them as an approach that came from the gurus of his four entrusted transmissions, matured and liberated many fortunate beings. Nāropa, giving them the name “the six dharmas of Tilopa,” benefitted many fortunate beings. Marpa, giving them the name “the six dharmas of Nāropa,” also benefitted many fortunate beings. Their activities and fame equaled the extent of space.

The extensive, complete, unerring, and perfect instructions of the Ḍākinī Aural Transmission alone are the Aural Transmission.

Vajrayoginī, knowing that vast benefit for beings would occur, appeared to Jetsun Milarepa in Drö Puk. She gave permission for and made a prophesy concerning the spreading of [the Ḍākinī Aural Transmission instructions] to a few fortunate ones and for writing them down. To his heart sons Rechungpa Dorje Drakpa and Ngendzong Tönpa, the Jetsun gave the complete extensive instructions of the Threefold Wish-Fulfilling Gems. Thus, their [transmissions] became known as the Rechung Aural Transmission and the Ngendzong Aural Transmission. These instructions, whose command seal for being only a single transmission had been permitted to be loosened, were spread in a very strict and secret manner. Their fame spread in all directions like thunder. In actuality, these complete and unerring instructions were transmitted like stars during the daytime, [that is, very rarely,] and they continued up until they reached me.[18]

Jampa Puntsok explains:

The reason for requiring this to be a single transmission for thirteen [generations] was to establish the auspicious connection for the individuals engaging this path to reach the end of the twelfth bhūmi and manifest the thirteenth bhūmi of Vajradhara.

The way these were given is as follows: Great Vajradhara, the true, perfect buddha, had many disciples who were bodhisattvas dwelling on the bhūmis, but he only gave them to Vajrayoginī, the female consort, who was inseparable from him in terms of relinquishment and realization.

Vajrayoginī had countless disciples who were heroes and yoginīs dwelling on the bhūmis, but she gave the instructions to the exalted Tilopa, an emanation of Saṃvara. Although the nirmāṇakāya Tilopa had many disciples who were siddhas, such as Riripa, Kasoripa, and Nakpo Gewa, he gave the instructions only to the scholar-siddha Nāropa Mahāpaṇḍita. Nāropa also had numerous disciples, including the śramaṇera Prajñā Siṃha; glorious Śāntibhadra, the master Maitrīpa, Tipupa, and the Great Lord, glorious Atiśa. However, he gave the instructions only to the translator Marpa Lotsāwa. The translator Marpa, despite having many disciples (such as Ngoktön, Maitön Tsompo, and Tsurtön Wangi Dorje), gave the instructions only to Milarepa of Gungtang.

Jetsun Milarepa had numerous disciples, such as the unequaled Physician from Dakpo [Gampopa] (who was prophesized by the Victor), Zhiwa Ö, and others, but he gave the instructions only to Rechung Dorje Drakpa. Rechungpa himself had many disciples (including Ra Shernang, Tönpa Sungyang, and Gyalwa Lo of Tsa), but he only gave the instructions to Gyalwa Khyung Tsangpa.

Khyung Tsangpa had many disciples who knew the entryways to the piṭakas, and yet he gave the instructions only to three: Martön Tsultrim Jungne, Lopön Targom, and Machik Ongjo. Among them, Machik Ongjo was given the complete instructions, and she received an injunction from Khyung Tsangpa that she was to give them to one person who supplicated three times to receive this dharma.

For the sake of this dharma, Zhang Lotsāwa Drupa Palzang supplicated [Machik Ongjo] first as an upāsaka, in the middle as a śramaṇera, and in the end as a bhikṣu. Following those supplications, Machik gave Zhang Drowai Gönpo the instructions.*[19] Zhang Lotsāwa had many students who were scholarpractitioners, but he gave the instructions to Bandhe Dharaśri of Ba. Bandhe Dharaśri of Ba had many students, but none were suitable recipients, and therefore he gave the instructions to his son, Jangsem Sönam Gyaltsen. Jangsem Sönam Gyaltsen had students, but since none were suitable recipients, he gave the instructions to his sister, Kunden Rema. Machik [Kunden Rema] also had students but gave the instructions to Nartangwa Delek Rinchen and Nyanangpa Khetsun Ziji Gyaltsen.

Khetsunpa was the thirteenth [holder] of the transmission, and he heard the instructions from both Delekpa and Machik. There were also many amazing signs, indications, and so on that Khetsunpa was the thirteenth [holder] of the transmission.

Jampa Puntsok concludes by providing the transmission after Khetsun Ziji Gyaltsen up to himself:

Khetsunpa gave the instructions to Khenchen Wangchuk Sherap from Ngari Guge. He gave them to Jatang Ritröpa Zhönu Gyaltsen of Latö Namding. He gave them to Rechen Zhönu Palden of Latö. He gave them to Dongtön Namkha Gyaltsen of Kham. He gave them to Dulzin Ngaki Wangpo of Ngari Gungtang. He gave them to Sangye Senge of Penyul Shara. He gave them to Tsangnyön Sangye Gyaltsen of Nyangtö Kharkha. He gave them to the scholar-siddha Lhatsun Rinchen Namgyal and Pagö Götsangchen. Those two holy beings gave them to me, Töngom Jampa Puntsok. I also received the complete set of abhiṣekas, instructions, associated elements, and procedures.[20]

The Catalog states that this text is followed by a short commentary, Opening the Vajra Verses, but that text was not included in The Treasury of Precious Instructions and its identity is uncertain.[21]

Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, and then the same as previously stated for the Ganges Mahāmudrā.[22] 


Property "Author" has a restricted application area and cannot be used as annotation property by a user.


[edit]
༨༩ ༈ །རྒྱ་གར་སྐད་དུ། ཀརྞ་ཏནྟྲ་བཛྲ་པ་དཱ་ཀི་ནཱ་མ། བོད་སྐད་དུ། སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་ཞེས་བྱ་བ། །བཅོམ་ལྡན་འདས་དཔལ་རྡོ་རྗེ་འཆང་ལ་ཕྱག་འཚལ་ལོ། ༈ །གདམས་པ་ཟབ་མོའ་གླིང་གཞི། །ཨེ་མ་ཧོ། །སངས་རྒྱས་ཀུན་གྱི་ཡང་དག་གསང་བའི་མཆོག །ཡེ་ཤེས་རྒྱལ་པོ་ཐེག་པ་མཆོག་གི་ལམ། །ཚིག་ཏུ་བརྗོད་པ་ཀུན་དང་བྲལ་བའི་
༩༠དོན། །ཐེག་ཆེན་སྐྱེ་མེད་རང་སྒྲ་འདི་སྐད་ཐོས། །རྡོ་རྗེ་འཆང་ངས་སྐལ་ལྡན་དོན་དུ་བཤད། །གུས་བཏུད་ནས་ནི་ཡེ་ཤེས་མཁའ་འགྲོ་ཉོན། ༈ །གདམས་པའི་སྔོན་འགྲོ། །ཐོག་མར་བརྒྱུད་པ་ཡིད་བཞིན་ནོར་བུ། །བསླབ་གསུམ་རྒྱན་ལྡན་ཉམས་མྱོང་བླ་མའི་མཆོག །དད་བརྩོན་ཤེས་རབ་སྙིང་རྗེ་སློབ་མའོ། །ཉེས་དམིགས་དྲན་པས་ཚེ་འདིའི་བྱ་བ་བཏང་། ༈ །དངོས་གཞི་སྨིན་བྱེད་དབང་། །གཉིས་པ་སྨིན་ལམ་ཡིད་བཞིན་ནོར་བུ། །ཐོག་མར་འཁོར་ལོ་སྡོམ་པ་ལ་བརྟེན་ནས། །དྲུག་ཅུ་རྩ་གཉིས་དཀྱིལ་འཁོར་དབང་བཞི་བསྐུར། །ལྷ་མོ་བཅོ་ལྔ་དབང་བཞི་བརྡ་ཡིས་མཚོན། །སྨིན་པར་བྱས་ནས་།།།་གསུམ་པ་གྲོལ་ལམ་ཡིད་བཞིན་ནོར་བུ། ཐབས་ཤེས་ཟུང་དུ་སྦྲེལ། ༈ །བུམ་དབང་ལམ་བསྐྱེད་རིམ། །རྒྱལ་པོ་བློན་སོགས་རྣལ་འབྱོར་བདུན་ལ་འབད། །ཅེས་པ་རྒྱལ་པོ་ཆོས་ཉིད་མི་འགྱུར་བའི་གདམས་ངག་ཡབ་ཡུམ་གྱི་བསྐྱེད་རིམ་རྒྱས་འབྲིང་བསྡུས་པ། །བློན་པོ་རིགས་གསུམ་ལས་བྱེད་བླ་མའི་རྣལ་འབྱོར། དབང་བླང་བ། རྡོར་སེམས་བསྒོམ་བཟླས། དམ་པ་ཕྲིན་ལས་མཐུན་སྦྱོར། ཟས་།།།་གོས་།།།་གཉིད་།།།་བསྐོང་བ་།།།་སྨྲ་བརྗོད་།།།་ཁྲུས་།།།་གཏོར་མའོ། །བསྲེ་བ་རོ་སྙོམས་དམ་ཚིག་གསུམ་ལ་སྦྱར། །ཅེས་པ་བསྐྱེད་རིམ་སོགས་སྣང་བ་གདོད་ནས་སྐྱེ་མེད་སྟོང་པའི་རྩལ་དུ་ཤེས་པས་བསྲེ་བ། དེ་ལྟར་ཤེས་ནས་བསྒོམ་པ་རོ་སྙོམས། སྐུ་བུམ་དབང་། གསུང་གསང་དབང་། ཐུགས་ཤེར་དབང་། བཞི་པའི་དམ་ཚིག་གོ ༈ །གསང་དབང་ལམ་སྟེང་སྒོ་རྣམ་གྲོལ་ཆོས་དྲུག །གཏུམ་མོ་བདེ་དྲོད་རང་འབར་ལམ་གྱི་གཞུང་། །ལུས་གནད་བདུན་ལྡན་ལྷ་སྐུའི་སྟོང་ར་གནད། །དྷཱུ་ཏཱི་ལ་ལ་ར་ས་འཁོར་ལོ་བཞི། །ཨ་ཧཾ་འབར་འཛག་སྲོག་རྩོལ་ཐུར་སེལ་གཅུད། །རྡོ་རྗེ་བཟླས་པ་རྩ་བའི་རླུང་ལྔ་བསྒོམ། །ཟིན་དང་བརྟན་ནས་ཤེས་རབ་སྙོམས་པར་འཇུག །དགའ་བཞི་གོམས་པས་རྩ་རླུང་ཐིག་ལེ་འདྲེས། །དྷཱུ་ཏཱིར་རླུང་སེམས་ཚུད་པས་མི་རྟོག་པ། །ཉོན་མོངས་རང་ཞི་བདེ་གསལ་རྒྱུན་མི་འཆད། །ངོ་བོ་མཐོང་ནས་ཆོས་སྐུའི་ངང་དུ་གནས། ༈ །བོགས་འདོན་སྒྱུ་ལུས་ཆོས་བརྒྱད་རང་གྲོལ་ལ། །འཁོར་འདས་ཐམས་ཅད་
༩༡སྒྱུ་མར་ཤེས་བྱས་ཏེ། །སྒྱུ་མའང་འཇའ་ཚོན་ཆུ་ཟླ་ལྟ་བུའོ། །ད་ལྟར་སྣང་བ་དངོས་པོའ་ཆོས་རྣམས་ནི། །བདེན་ཅིང་རྟག་ན་འགྱུར་བར་ག་ལ་རིགས། །འཁྲུལ་གཟུགས་ཡིན་ཕྱིར་དོན་ལ་གྲུབ་པ་མེད། །གཟུགས་རྣམས་སྣང་སྟོང་སྒྲ་རྣམས་བྲག་ཅར་ལྟོས། །གཉིས་འཛིན་ཞིག་པས་ཆགས་སྡང་ཀུན་དང་བྲལ། །དེ་ལྟར་ཤེས་པས་སྣ་ཚོགས་ཞེན་མེད་སྤྱོད། །འཇའ་ལུས་ཆོས་སྐུ་ཐོབ་པར་འགྱུར་རོ་ཀྱེ། ༈ །མཚན་དུས་རྨི་ལམ་འཁྲུལ་བ་རང་སངས་ལ། །སྒོ་གསུམ་འབད་པ་དྲན་པའི་ལྕགས་ཀྱུས་གཟུང་། །འཛིན་སྦྱང་སྤེལ་བསྒྱུར་སྤྲུལ་ཅིང་གེགས་རྣམས་སེལ། །ཉི་ཟླ་ཞོན་དང་ཞིང་ཁམས་མཐའ་དག་བགྲོད། །བཟང་ངན་སྒྱུ་མ་ཅིར་སྣང་རང་གྲོལ་ལྟོས། །མཐར་ཕྱིན་ས་བཅུ་ནོན་ནས་དོན་ཆེན་ཐོབ། ༈ །ཁྱད་པར་འོད་གསལ་མ་རིག་མུན་བྲལ་ལ། །ལུས་གནད་ཐབས་ལྡན་ཏིང་འཛིན་བཞི་ལ་སྦྱོར། །ཅེས་པ། སྙིང་གར་ཉི་ཟླའི་སྟེང་བླ་མ་ཡི་དམ་རང་སེམས་དབྱེར་མེད་དབུས་སུ་ཐིག་ལེ་སྔོ། ཕྱོགས་བཞིར་ཕྱོགས་མདོག་སྟེ་ཐིག་ལེ་ལྔ། དེ་གནས་བསྒྱུར་ཏེ་རིམ་པར་ས་བོན་ཧཱུྃ་དང་ཨ་ནུ་ཏ་ར། ཕྱག་མཚན། རིགས་ལྔའི་སྐུ་རྣམས་ལ་རིམ་བཞིན་སེམས་གཟུང་བའོ། །ཐིག་ལེ་གུས་ལྡན་དུག་གསུམ་འཛིན་མེད་ལྟོས། །གཉིད་དང་རྨི་ལམ་རྣམ་རྟོག་བར་ནས་བཟུང་། །རིམ་པ་བཞི་དང་ཉིན་མཚན་བསྲེ་ཞིང་གོམས། །གསལ་སྟོང་འཛིན་བྲལ་ལྷན་།།།་རིམ་པ་བཞིན་སེམས་ལ་སྦྱར་ན། སེམས་གསལ་སྟོང་དུ་གནས་པ་ལས་རྩལ་ཤར་བ་སྣང་བ། དེ་ལ་རྟོག་དཔྱོད་ཞུགས་པ་མཆེད་པ། དགག་སྒྲུབ་ཏུ་ཤོར་བ་ཐོབ་པ། ཆགས་སྡང་རྨོངས་པའི་རྟོག་པ་རགས་པ་ཉེར་ཐོབ། དེ་རྣམས་ལུགས་འབྱུང་དུ་ཤེས། ལུགས་ལྡོག་ཏུ་ཐིམ་པས་འོད་གསལ་མངོན་དུ་འགྱུར་བའོ། །སྐྱེས་ཡེ་ཤེས་དེ། བརྗོད་དུ་མེད་པ་འོད་གསལ་རྒྱུན་མི་འཆད། །མི་རྟོགས་སྦྱང་ཞིང་ཕྱག་རྒྱ་ཆེན་པོར་བལྟ། ༈ །འཕོ་བ་གསེར་འགྱུར་མ་བསྒོམ་སངས་རྒྱས་ནི། །འཆི་ལྟས་ཤར་ཚེ་དགའ་ཞིང་ཞེན་པ་བཏང་། །སྒོ་དགུ་བགག་ལ་རྫས་དང་སྨོན་ལམ་རྒྱན། །ཧཱུྃ་དང་རླུང་སེམས་དབྱེར་མེད་དྷཱུ་ཏཱིར་
༩༢དྲངས། །ཀྵ་ཡིག་བསལ་ལ་ཚངས་པའི་ལམ་ནས་འཕང་། །ཆོས་སྐུ་བླ་མ་རྒྱལ་བའི་ཞིང་དུ་འཕོ། ༈ །ལྷག་པར་གྲོང་འཇུག་སྦྲུལ་ལྤགས་འདོར་ལེན་ནི། །རླུང་སེམས་དབང་ཐོབ་བསྐྱེད་རྫོགས་བརྟན་པ་ཡིས། །སྐྱོན་མེད་རོ་ལ་རྣམ་ཤེས་ཡིག་འབྲུ་འཕང་། །དགོས་པ་ཁྱད་པར་ཅན་གྱི་དུས་སྐྱོན་མེད་པའི་ཕུང་པོ་ཡུལ་ཕུང་པོ་གསར་རྙིང་གཉིས་ཀའི་ཚངས་བུག་བྱེ་བ་རྫས་དང་གྲོགས་ཉམས་ཅན་སོགས་གནད་ཤེས་མངོན་དུ་གྱུར། ཐེ་ཚོམ་བྲལ་བའི་སྐྱེས་བུ་གཞན་དོན་སྤྱོད། ༈ །ཤེར་དབང་ལམ་འོག་སྒོ་བདེ་བ་ཆེན་པོ། །མཁའ་འགྲོའི་གསང་ལམ་བདེ་བ་ཆེན་པོ་ནི། །བཅུ་དྲུག་ཉེར་ལྔའི་བར་གྱི་རིག་མ་ནི། །པདྨ་རི་དྭགས་དུང་ཅན་ལ་སོགས་པ། །ཕྱག་རྒྱ་མཚན་ལྡན་རྡོ་རྗེ་རྣལ་འབྱོར་མ། །སྐལ་ལྡན་སྐྱེས་བུ་ཧེ་རུ་ཀ་ལྟ་བུ། །གཉིས་མེད་འཁྲིལ་སྦྱོར་ཟག་བཅས་ཟག་མེད་རོལ། །ཐིག་ལེ་དབབ་བཟུང་བཟློག་དགྲམ་གནས་སུ་སྤེལ། །བྱ་རྒོད་བཅུད་ལ་སེང་གེ་གླང་ཆེན་དང་། །རྨ་བྱ་སྟག་མོ་རུས་སྦལ་ལ་སོགས་བྱ། །དགའ་བ་བཞི་གསུམ་བཅུ་གཉིས་དོན་ལ་བལྟ། །ལྷན་སྐྱེས་ཡེ་ཤེས་རང་བཞིན་དབྱེར་མེད་སྟོན། །སྣང་སྲིད་ཐམས་ཅད་ཟག་མེད་བདེ་བར་འཆར། །གསང་དབང་ཕྱག་རྒྱ་བདུད་རྩི་རིལ་བུའི་ཕྱིར། །ཐིག་ལེ་བཅུ་དྲུག་ཕྱེད་ཕྱེད་བཞི་ཆ་སྦྱིན། །བཞི་གསུམ་འཁོར་ལོ་དག་ལ་དགྲམ་པར་བྱ། །བག་མེད་འདོད་སྲེད་གཞན་དབང་ཆང་གིས་མྱོས། །དོན་ལ་ཉམས་ཤིང་སླར་ཡང་ངན་སོང་ལྟུང་། །དེས་ན་རྡོ་རྗེའི་ལུས་ལ་གནད་དུ་བསྣུན། །ཚེ་འདིར་སངས་རྒྱས་སྟེར་བར་ཐེ་ཚོམ་མེད། ༈ །དབང་བཞི་པའི་ལམ་ཕྱག་རྒྱ་ཆེན་པོ་ཡེ་ཤེས་གསལ་བྱེད། །ཕྱག་རྒྱ་ཆེན་པོ་ཡེ་ཤེས་གསལ་བྱེད་ནི། །སྒོ་གསུམ་གཡོ་མེད་སྒོ་ལྔ་ཧར་དངས་གཞག །བལྟས་པས་མཐོང་མེད་སེམས་ཀྱི་མཚན་ཉིད་ལྟོས། །དམིགས་སུ་མེད་པས་མ་བཅོས་རང་སོར་གཞག །གཞན་དུ་མ་ཚོལ་ངོ་བོ་རྟོགས་པར་གྱིས། །གཞི་ནས་མ་བཅོས་ཡེ་ནས་ལྷུན་གྲུབ་ལ། །ཐ་མལ་རང་ལུགས་ཆེན་པོར་བཞག་པ་ན། །འཕོ་འགྱུར་མེད་པ་ནམ་མཁའི་ཀློངས་ཡངས་སུ། །
༩༣སྐྱེ་ཤི་མེད་པ་ཆོས་སྐུའི་ལུས་མཐོང་འགྱུར། །ཕྱི་རོལ་ཡུལ་སེམས་ཆོས་རྣམས་ཇི་སྙེད་པ། །རང་སེམས་ཡིན་ཕྱིར་གཞན་ན་གྲུབ་པ་མེད། །འཁྲུལ་རྟོག་གཉིས་འཛིན་སྣ་ཚོགས་གང་ཤར་རྣམས། །ཅིར་སྣང་གཞི་མེད་རང་བྱུང་རང་བརླག་ལྟོས། །སེམས་ཉིད་སྐྱེ་མེད་སྟོང་པ་ཆོས་ཀྱི་སྐུ། །འགག་མེད་གསལ་དངས་གང་ཤར་སྤྲུལ་པའི་སྐུ། །གནས་མེད་བདེ་ཆེན་ཟུང་འཇུག་ལོངས་སྤྱོད་རྫོགས། །ཕྱག་ནི་གཉིས་མེད་ཡེ་ཤེས་ངོ་ཡིས་ཟིན། །རྒྱ་ནི་འཁོར་བའི་མདུད་པ་བྲལ་བས་བདེ། །ཆེན་པོ་ཟུང་འཇུག་སྒྲོན་མེ་བལྟམས་པ་ལས། །གཞན་གྱིས་མ་ཡིན་རང་གྲོལ་ཆོས་སྐུའོ། །སྒྲིབ་གཉིས་རང་དག་གཟུང་འཛིན་མཐའ་དང་བྲལ། །འདུ་ཤེས་བློ་དང་འཁོར་འདས་ཆོས་རྣམས་ཟད། །མཁྱེན་ཚད་ཡོན་ཏན་ཇི་སྙེད་རང་ལ་རྫོགས། །བསམ་བརྗོད་བློ་འདས་སངས་རྒྱས་རང་འཁྲུངས་ཡིན། ༈ །ལམ་བློ་ནས་གཅོད་པར་བར་དོ་ངོ་སྤྲོད་ཀྱི་གདམས་ངག །བར་དོ་ངོ་སྤྲོད་ཡང་དག་ཟབ་དོན་བསྟན། །སྐྱེ་ཤི་རྨི་ལམ་སྲེད་པའི་བར་དོ་གཅོད། །བལྟར་མེད་བལྟས་པས་མཐོང་མེད་མཐོང་བའི་མཆོག །རང་རིག་གསལ་སྟོང་མི་རྟོག་སྒྲིབ་གཡོགས་བྲལ། །བདེ་ཆེན་ཆོས་དབྱིངས་ཡེ་ཤེས་རྣམ་པར་དག །རང་བཞིན་དབྱེར་མེད་སྐུ་གསུམ་རང་ཤར་ལྟོས། །མ་རྟོགས་ལུས་ལྡན་བར་དོ་རྣམ་གསུམ་ལ། །བསྐྱེད་རིམ་སྒྱུ་ལུས་འོད་གསལ་ཆོས་སྐུར་འདྲེ། །ས་ཆུ་མེ་རླུང་འབྱུང་བ་རིམ་གྱིས་ཐིམ། །བརྒྱད་ཅུ་འགགས་ནས་སྣང་བ་གསུམ་འདས་ཏེ། །དཀར་དམར་སེམས་གསུམ་ཆུ་སྐྱེས་ནང་དུ་འཇོམས། །འོད་གསལ་ངོས་འཛིན་མ་བུ་དབྱེར་མེད་འདྲེ། །ཆོས་སྐུར་སངས་རྒྱས་དབང་པོ་ཡང་རབ་བོ། །དེ་མ་ཟིན་ན་རླུང་གསུམ་རྐྱེན་གྱིས་འཆིང་། །འབྲིང་བ་ཆུ་ལ་ཉ་ལྟར་ལོངས་སྐུར་འགྱུར། །རྩ་བའི་རླུང་ལྔ་འོད་ཟེར་ལྔ་དུག་གསུམ་ལས་ཀྱི་དབང་། །ཆགས་སྡང་གཉིས་ཀྱིས་མངལ་དུ་འཇུག་འགྱུར་བས། །བསྲེ་བ་ལྔ་ལྡན་ལམ་ཁྱེར་ཕྱག་རྒྱ་བཞི། །ཞེས་པས་འདོད་ཆགས་གཏུམ་མོ། །
༩༤ཞེ་སྡང་སྒྱུ་ལུས། གཏི་མུག་འོད་གསལ། ང་རྒྱལ་བསྐྱེད་རིམ། ཕྲག་དོག་དག་སྣང་དང་བསྲེ་བ་ལྔ། དམ་རྒྱ་ཐུན་མོང་ཡིད་བཞིན་ནོར་བུ། ཆོས་རྒྱ་སྟེང་སྒོ། ལས་རྒྱ་འོག་སྒོ། ཕྱག་ཆེན་ཡེ་ཤེས་གསལ་བྱེད་དེ་དབང་བཞིའི་ལམ་མོ། །སྔར་སྦྱངས་ལྡན་པས་བར་དོ་རང་གྲོལ་འགྱུར། །ཐ་མ་ཆགས་སྡང་གྲོལ་ནས་སྤྲུལ་སྐུ་ཐོབ། ༈ །གདམས་པ་སྤྱིའི་གེགས་སེལ་བོགས་འདོན། །གདམས་པ་སྤྱི་ལ་གེགས་བསལ་།།།་བར་ཆད་ཀྱི་།།།་ངོས་ཉིད་བཟུང་། ཞིང་སེལ་བ། རྩ་བ་དྲུག་ལ་ཡན་ལག་སོ་དགུ་ཡི། ཞེས་པའི་རྩ་བ་དྲུག་ནི། སིང་གེ་བསྒྱིངས། གླང་ཆེན་འགྱིངས། རྨ་བྱ་འཕུར། སྟག་མོ་སྒྱུགས། རུ་སྦལ་བསྐུམ། བྱ་རོག་འཕུར་བའི་འཁྲུལ་འཁོར་རོ། །ཡན་ལག་སོ་དགུ་ནི། རྒྱལ་མཚན་འཁྲུད་ཅེས་ཡན་ལག་བཞི་འཁྲུད་པ་ལྟར་བྱས་ཏེ་ལུས་ལ་བྱུགས་པ་སོགས་སོ། །རྡོ་རྗེ་ལུས་ཀྱི་འཁྲུལ་འཁོར་གནད་དུ་བསྣུན། །བྱ་སྤྱོད་ཐམས་ཅད་ཚོགས་སུ་བསྒྱུར་བར་བྱ། ༈ །འབྲས་བུ་ཇི་ལྟར་ཐོབ་ཚུལ། །གོ་རིམ་མ་ནོར་ཉམས་སུ་བླངས་གྱུར་ན། །སྐད་ཅིག་བཞི་ལ་དགའ་བ་གསུམ་སྟོན་ཏེ། །དྭངས་མ་ཡས་བྱོན་འགྱུ་བ་མས་བརྟན་པ། །རྩ་མདུད་རིམ་པས་གྲོལ་ནས་དྷཱུ་ཏཱིར་འགྱུར། །ཉི་ཁྲི་ཆིག་སྟོང་དྲུག་བརྒྱ་རྩ་བ་ལྔ། །རླུང་དང་ཉོན་མོངས་འགགས་ནས་ཡེ་ཤེས་འགྱུར། །གནས་དང་ཉི་གནས་ཉི་ཤུ་བཞི་ལ་སོགས། ། མ་རུ་ཡན་ཆད་གང་བར་འགྱུར། །སྤྲུལ་སྐུ་ལོངས་སྤྱོད་རྫོགས་པའི་ཞལ་སྟོན་ཅིང་། །མངོན་ཤེས་ཡོན་ཏན་བརྒྱད་དང་ཐེར་འབུམ་ཐོབ། །དུས་འདིར་ས་ལམ་རིམ་པར་བགྲོད་བྱེད་དེ། །རྡོ་རྗེ་འཛིན་པའི་གོ་འཕང་ཐོབ་པར་འགྱུར། ༈ །གདམས་པ་བཀའ་རྒྱས་གདབ་པ། །བཅུ་གསུམ་བར་དུ་ཆིག་བརྒྱུད་རྒྱ་ཡིས་གདབ། །མདོ་རྒྱུད་ཀུན་གྱི་སྙིང་པོ་འདི་ཡིན་པས། །སྐལ་ལྡན་གྲོལ་ཕྱིར་གསང་བའི་ངེས་དོན་མཛོད། །ཅེས་ཡེ་ཤེས་མཁའ་འགྲོ་མ་ལ་གདམས་པ། །སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང་རྫོགས་སོ། །མཁས་པ་ནཱ་རོ་པཎ་ཆེན་གྱི་ཞལ་སྔ་དང་། ལོ་ཙཱ་བ་མར་པ་ཆོས་ཀྱི་བློ་གྲོས་ཀྱིས་པུཥྤེ་ཧ་རིའི་གནས་ཆེན་ཏུ་བསྒྱུར་ཅིང་གཏན་ལ་ཕབ་པའོ། །
༩༥འདི་ནི་རྗེ་བཙུན་མི་ལའི་ཐུགས་བཅུད་བདེ་མཆོག་སྙན་བརྒྱུད་དུ་གྲགས་པས་རྒྱས་འབྲིང་བསྡུས་གསུམ་ལས། །རྒྱས་པ་རས་ཆུང་སྙན་བརྒྱུད་དུ་གྲགས་པའི་གདམས་ངག་གི་རྩ་བ་ཡིན་ཅིང་། སྙན་བརྒྱུད་འཛིན་པའི་དམ་པ་སྔ་ཕྱིར་བྱོན་པ་རྣམས་ཀྱིས་སྤྱི་དོན། ས་བཅད། འགྲེལ་པ། ཁྲིད་ཡིག་སོགས་རྒྱ་ཆེར་མཛད་སྣང་ངོ་།


[edit]

WYLIE TEXT WILL APPEAR HERE

Footnotes

  1. ↑ 2
  2. ↑ *See p. 779.
  3. ↑ †See p. 805.
  4. ↑ 3
  5. ↑ *See p. 831.
  6. ↑ 4
  7. ↑ 5
  8. ↑ 6
  9. ↑ 7
  10. ↑ 8
  11. ↑ 9
  12. ↑ 10
  13. ↑ 11
  14. ↑ *These are discussed in detail in chapter 31, The Instruction Manual for the Shared WishFulfilling Gems by Milarepa (DNZ 7:31); see pp. 808–30.
  15. ↑ †These are discussed in detail in The Instruction Manual on the Six Dharmas, Which Liberate through the Upper Door by Milarepa (DNZ 7:32); see pp. 835–74.
  16. ↑ ‡See “Introduction to the Abhiṣekas,” pp. 257–62.
  17. ↑ *Milarepa’s student Ngamdzong Repa (Ngam rdzong ras pa) is also called Ngomdzong Repa (Ngom rdzong ras pa) and Ngendzong Tönpa (Ngan rdzong ston pa).
  18. ↑ 12
  19. ↑ *Zhang Lotsāwa first received the Aural Transmission instructions from Lopön Targom, Martön Tsultrim Jungne, and Gedingpa, a student of Khyung Tsangpa, who, according to Roerich’s Blue Annals (444), received the Aural Transmission from Khyung Tsangpa. He also received the Ngamdzong Aural Transmission and the dharmas of the formless ḍākinīs from a disciple of Nyal Sungche, possibly Marbu Drakpa Zhönu Sherap (see Roerich, Blue Annals, 450). See Tsangnyön Heruka, Commentary, 122–23; and Roerich, Blue Annals, 446.
  20. ↑ 13
  21. ↑ 14
  22. ↑ 15


Research Information
Translator's notes
Notes on the text itself
Notes on authorship
Notes on individuals related to text
Other notes
Genre from Richard Barron's Catalog
Instruction manual
Genre from dkar chag
gzhung rtsa 'grel
BDRC Link
VolumeI1CZ3969
BDRC Content Information
No note on contents


Related Content
Recensions
Other Translations
Morrell, Jerry, trans. The Life of Tilopa and the Ganges Mahamudra. Auckland, New Zealand: Zhyisil Chokyi Ghatsal Trust, 2002. (translation of "phyag chen gang+gA ma")
Commentary(s) of this Text in the DNZ
Text(s) in the DNZ of which this is a commentary
Bka' yang dag pa'i tshad ma zhes bya ba mkha' 'gro ma'i man ngag
Related Western Publications
Related Tibetan Publications
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.

View JSON

JSON Export
Retrieved from "https://dnz.tsadra.org/index.php?title=Wylie:Snyan_brgyud_rdo_rje%27i_tshig_rkang&oldid=55170"