Wylie:Gcod kyi tshogs las yon tan kun ldan gyi dmigs rim bla ma'i gsung rgyun gyi zin bris shel dkar me long: Difference between revisions
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|collectiontib=གདམས་ངག་མཛོད་ | |collectiontib=གདམས་ངག་མཛོད་ | ||
|author=bstan 'dzin rnam dag | |author=bstan 'dzin rnam dag | ||
|authortib=བསྟན་འཛིན་རྣམ་དག་ | |authortib=བསྟན་འཛིན་རྣམ་དག་ | ||
|associatedpeople=bstan 'dzin rnam dag; shAkya'i btsun chung ye shes dbang ldan | |||
|scribe=shAkya'i btsun chung ye shes dbang ldan | |scribe=shAkya'i btsun chung ye shes dbang ldan | ||
|printer=Jayyed Press, Ballimaran, Delhi-6 | |printer=Jayyed Press, Ballimaran, Delhi-6 | ||
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|pechatitleinfo='''Title Page (ཁ་ཤོག་):''' | |pechatitleinfo='''Title Page (ཁ་ཤོག་):''' | ||
:*Line 1: ༄༅། གཅོད་ཀྱི་ཚོགས་ལས་ཡོན་ཏན་ཀུན་ལྡན་གྱི་དམིགས་རིམ་བླ་མའི་གསུང་རྒྱུན་གྱི་ཟིན་བྲིས་ཤེལ་དཀར་མེ་ལོང་ཞེས་བྱ་བ་བཞུགས་སོ། ། | :*Line 1: ༄༅། གཅོད་ཀྱི་ཚོགས་ལས་ཡོན་ཏན་ཀུན་ལྡན་གྱི་དམིགས་རིམ་བླ་མའི་གསུང་རྒྱུན་གྱི་ཟིན་བྲིས་ཤེལ་དཀར་མེ་ལོང་ཞེས་བྱ་བ་བཞུགས་སོ། ། | ||
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|partialcolophonwylie=de ltar gcod kyi zin bris rnam gsal 'di'ang bstan 'gro'i dpal mgon dam pa snying po don gyi sgrub brgyud zur mang bka' brgyud kyi gtsug rgyan 'dren mchog gar dbang mchog gi sprul sku'i zhal snga nas 'di ltar bgyid dgos pa'i bka' gnang yid bzhin dbang gi rgyal po spyi bo'i rgyan du bkod nas ban rgan bstan 'dzin rnam dag gis bgyis shing /_na tshod dang mig dbang mi gsal bas ngag nas rim par smras rim bzhin shAkya'i btsun chung ye shes dbang ldan gyis yi ger bris shing 'du bgyis pa'i dge bas rgyal bstan spyi dang snying po don gyi bstan pa dar zhing /_bstan 'dzin rnams zhabs pad yun du brtan cing khyad par mchog gi bla ma dam pa 'di nyid 'gyur med rdo rje'i khri la zhabs pad bskal brgyar brtan cing phrin las rnam bzhis mkha' khyab kyi 'gro ba'i don 'bad med lhun grub tu rgyas shing /_sgrub brgyud snying po'i bstan pa nam mkha'i mtha' klas su 'phel pa'i rgyur gyur cig | |partialcolophonwylie=de ltar gcod kyi zin bris rnam gsal 'di'ang bstan 'gro'i dpal mgon dam pa snying po don gyi sgrub brgyud zur mang bka' brgyud kyi gtsug rgyan 'dren mchog gar dbang mchog gi sprul sku'i zhal snga nas 'di ltar bgyid dgos pa'i bka' gnang yid bzhin dbang gi rgyal po spyi bo'i rgyan du bkod nas ban rgan bstan 'dzin rnam dag gis bgyis shing /_na tshod dang mig dbang mi gsal bas ngag nas rim par smras rim bzhin shAkya'i btsun chung ye shes dbang ldan gyis yi ger bris shing 'du bgyis pa'i dge bas rgyal bstan spyi dang snying po don gyi bstan pa dar zhing /_bstan 'dzin rnams zhabs pad yun du brtan cing khyad par mchog gi bla ma dam pa 'di nyid 'gyur med rdo rje'i khri la zhabs pad bskal brgyar brtan cing phrin las rnam bzhis mkha' khyab kyi 'gro ba'i don 'bad med lhun grub tu rgyas shing /_sgrub brgyud snying po'i bstan pa nam mkha'i mtha' klas su 'phel pa'i rgyur gyur cig | ||
|partialcolophontib=དེ་ལྟར་གཅོད་ཀྱི་ཟིན་བྲིས་རྣམ་གསལ་འདིའང་བསྟན་འགྲོའི་དཔལ་མགོན་དམ་པ་སྙིང་པོ་དོན་གྱི་སྒྲུབ་བརྒྱུད་ཟུར་མང་བཀའ་བརྒྱུད་ཀྱི་གཙུག་རྒྱན་འདྲེན་མཆོག་གར་དབང་མཆོག་གི་སྤྲུལ་སྐུའི་ཞལ་སྔ་ནས་འདི་ལྟར་བགྱིད་དགོས་པའི་བཀའ་གནང་ཡིད་བཞིན་དབང་གི་རྒྱལ་པོ་སྤྱི་བོའི་རྒྱན་དུ་བཀོད་ནས་བན་རྒན་བསྟན་འཛིན་རྣམ་དག་གིས་བགྱིས་ཤིང་། ན་ཚོད་དང་མིག་དབང་མི་གསལ་བས་ངག་ནས་རིམ་པར་སྨྲས་རིམ་བཞིན་ཤཱཀྱའི་བཙུན་ཆུང་ཡེ་ཤེས་དབང་ལྡན་གྱིས་ཡི་གེར་བྲིས་ཤིང་འདུ་བགྱིས་པའི་དགེ་བས་རྒྱལ་བསྟན་སྤྱི་དང་སྙིང་པོ་དོན་གྱི་བསྟན་པ་དར་ཞིང་། བསྟན་འཛིན་རྣམས་ཞབས་པད་ཡུན་དུ་བརྟན་ཅིང་ཁྱད་པར་མཆོག་གི་བླ་མ་དམ་པ་འདི་ཉིད་འགྱུར་མེད་རྡོ་རྗེའི་ཁྲི་ལ་ཞབས་པད་བསྐལ་བརྒྱར་བརྟན་ཅིང་ཕྲིན་ལས་རྣམ་བཞིས་མཁའ་ཁྱབ་ཀྱི་འགྲོ་བའི་དོན་འབད་མེད་ལྷུན་གྲུབ་ཏུ་རྒྱས་ཤིང་། སྒྲུབ་བརྒྱུད་སྙིང་པོའི་བསྟན་པ་ནམ་མཁའི་མཐའ་ཀླས་སུ་འཕེལ་པའི་རྒྱུར་གྱུར་ཅིག། | |partialcolophontib=དེ་ལྟར་གཅོད་ཀྱི་ཟིན་བྲིས་རྣམ་གསལ་འདིའང་བསྟན་འགྲོའི་དཔལ་མགོན་དམ་པ་སྙིང་པོ་དོན་གྱི་སྒྲུབ་བརྒྱུད་ཟུར་མང་བཀའ་བརྒྱུད་ཀྱི་གཙུག་རྒྱན་འདྲེན་མཆོག་གར་དབང་མཆོག་གི་སྤྲུལ་སྐུའི་ཞལ་སྔ་ནས་འདི་ལྟར་བགྱིད་དགོས་པའི་བཀའ་གནང་ཡིད་བཞིན་དབང་གི་རྒྱལ་པོ་སྤྱི་བོའི་རྒྱན་དུ་བཀོད་ནས་བན་རྒན་བསྟན་འཛིན་རྣམ་དག་གིས་བགྱིས་ཤིང་། ན་ཚོད་དང་མིག་དབང་མི་གསལ་བས་ངག་ནས་རིམ་པར་སྨྲས་རིམ་བཞིན་ཤཱཀྱའི་བཙུན་ཆུང་ཡེ་ཤེས་དབང་ལྡན་གྱིས་ཡི་གེར་བྲིས་ཤིང་འདུ་བགྱིས་པའི་དགེ་བས་རྒྱལ་བསྟན་སྤྱི་དང་སྙིང་པོ་དོན་གྱི་བསྟན་པ་དར་ཞིང་། བསྟན་འཛིན་རྣམས་ཞབས་པད་ཡུན་དུ་བརྟན་ཅིང་ཁྱད་པར་མཆོག་གི་བླ་མ་དམ་པ་འདི་ཉིད་འགྱུར་མེད་རྡོ་རྗེའི་ཁྲི་ལ་ཞབས་པད་བསྐལ་བརྒྱར་བརྟན་ཅིང་ཕྲིན་ལས་རྣམ་བཞིས་མཁའ་ཁྱབ་ཀྱི་འགྲོ་བའི་དོན་འབད་མེད་ལྷུན་གྲུབ་ཏུ་རྒྱས་ཤིང་། སྒྲུབ་བརྒྱུད་སྙིང་པོའི་བསྟན་པ་ནམ་མཁའི་མཐའ་ཀླས་སུ་འཕེལ་པའི་རྒྱུར་གྱུར་ཅིག། | ||
|translatorintro=''White Crystal Mirror'' is a detailed exposition on how to put into practice the Holy Dharma Severance of Evil Object, with instructions for the visualizations of both casting out the body as food and the feast activities, written down according to the oral tradition of the fourth [[Trungpa Rinpoche]], [[Kunga Namgyal]]. This is the first of the many texts in this collection that are particularly connected with the famous [[Zurmang]] tradition of Severance. | |||
A sublineage of the [[Kagyu]], the [[Zurmang]] tradition maintains a significant link to the source of that lineage, the Indian mahāsiddha [[Telopa]]. According to the ''Collected Histories of the Glorious Zurmang Kagyu'', the lineage is held in common with the [[Karma Kagyu]] for thirteen generations, up through the fifth [[Karmapa]], [[Dezhin Shekpa]] (1384–1415), before it branches off with the founder of [[Zurmang Monastery]], [[Drung Mase]] ([[Drung rma se bLo gros rin chen]], 1386–1423), posthumously identified as the first Garwang incarnation. But the history of the Severance transmission in particular is traced to [[the third Karmapa]], [[Rangjung Dorje]] (1284–1339), who had received it from [[Namtsowa Mikyö Dorje]]. From him, it passed eventually to the fourth [[Trungpa]], the great [[Kunga Namgyal]] (1567–1629), who received even more transmissions from his own father, [[Adro Chöpa Sangye Tashi]]. | |||
It was [[Kunga Namgyal]] who codified the special Severance tradition that has been practiced at the [[Zurmang]] monasteries in eastern Tibet ever since. The ''[[Record of Teachings Received]]'' lists sixty-eight separate practice texts of [[Zurmang]], the first of which is called ''Brief Synopsis of Visualization Sequence for Severance Feast Activities “Endowed with All Qualities”'' (''[[Tshogs las yon tan kun ldan gyi dmigs rim nyung ngur bsdus pa]]''), clearly related to the text here. ''Endowed with All Qualities'' appears to be the basic [[Zurmang]] Severance practice that has been enhanced by the many liturgies and explanations that followed, such as those found in this collection. It should be noted, however, that the general title ''Endowed with All Qualities'' (''[[yon tan kun ldan]]'') is very close to other Severance texts called ''Source of All Qualities'' (''[[yon tan kun ’byung]]''), such as the one in this volume compiled by the fourteenth [[Karmapa]], [[Tekchok Dorje]], and that even the current text is titled with the latter (''kun ’byung'') in the ''Dingri Volumes''. It is not clear whether this is a mistake, or the terms ''endowed with'' (''ldan'') and ''source of'' (''’byung'') are interchangeable, or the two represent different sets of instruction. There is, however, a great deal of overlap between those two texts in this volume. | |||
The lineage of instructions within [[Zurmang]] continues from [[Kunga Namgyal]] through seven or eight masters down to the author of this text, [[[[Bengen Tenzin Namdak]]]] ([[Ban rgan bsTan ’dzin rnam dag]]). Though he signs this work as “Old Monk” (ban rgan), he was better known as the Realized One, [[Tokden Tenzin Namdak]]. He studied with many great masters of the eighteenth century, including his root guru, the thirteenth [[Karmapa]], [[Sangye Dudul Dorje]] (1733–1797), and continued to practice and teach until his death as a not-so-old monk of sixty-two. Details of his realizations, though unfortunately not those concerning his literary production, are recorded in his biography, ''Festival of Fortunate Faith: The Life of the Hidden Buddha Tenzin Namdak''. | |||
[[Tenzin Namdak]] reports that the inspiration and in fact the command to write this version of the Severance practice ''Endowed with All Qualities'' was the “supreme Garwang incarnation.” In the various lineage lists, that appears to be the sixth in this important [[Zurmang]] incarnation line, named either Chökyong Namgyal or Chökyong Gyurme (or both!). After [[Tenzin Namdak]], these instructions were passed to [[Lhalung Karma Desal]] and then to [[Karma Tekchok Tenpel]], who was [[Jamgön Kongtrul]]’s ordination preceptor as well as his source for this lineage. | |||
All the instructions from this point on in this collection deal with the myriad specific details of visualization and liturgy for the practice of offering one’s corpse as food for various “guests”—in other words, what [[Kongtrul]] has called the subsidiary or postmeditation practice. It seems that the core practice of the meaning of the Mother, Perfection of Wisdom, and the blending of intrinsic awareness and space was eclipsed over time by this more exciting ritual now identified as Severance. | |||
|ringutulkunote=The Meditation Instructions on the Tsok Offering of Chod Practice "Possessing All the Qualities", the Exact Words of the Lama Called "Crystal Mirror". | |||
|keywords=yan lag gi chos, dmigs rim, zur lugs gcod tshogs | |||
|tbrc=[http://tbrc.org/link?RID=W23605 VolumeI1CZ3976] | |||
|tbrccontents=No note on contents | |||
|tibvol=pha | |tibvol=pha | ||
|notes=TBRC only has the current Bonpo Tenzin Namdak listed on its website, so the page for this author has been left blank for now. | |notes=TBRC only has the current Bonpo Tenzin Namdak listed on its website, so the page for this author has been left blank for now. | ||
|topic=Instruction manual | |topic=Instruction manual | ||
|tibcategory=yan lag gi chos | |tibcategory=yan lag gi chos | ||
|pechaside1=dmigs rim | |pechaside1=dmigs rim | ||
Revision as of 15:38, 22 January 2018
གཅོད་ཀྱི་ཚོགས་ལས་ཡོན་ཏན་ཀུན་ལྡན་གྱི་དམིགས་རིམ་བླ་མའི་གསུང་རྒྱུན་ ་ ་ ་
gcod kyi tshogs las yon tan kun ldan gyi dmigs rim bla ma'i gsung rgyun gyi zin bris shel dkar me long
White Crystal Mirror: Notes on the Guru’s Teaching Tradition of the Visualization Sequence for Severance Feast Activities “Endowed with all Qualities”
White Crystal Mirror is a detailed exposition on how to put into practice the Holy Dharma Severance of Evil Object, with instructions for the visualizations of both casting out the body as food and the feast activities, written down according to the oral tradition of the fourth Trungpa Rinpoche, Person:Trungpa, 4th. This is the first of the many texts in this collection that are particularly connected with the famous Zurmang tradition of Severance.
A sublineage of the Kagyu, the Zurmang tradition maintains a significant link to the source of that lineage, the Indian mahāsiddha Person:Tilopa. According to the Collected Histories of the Glorious Zurmang Kagyu, the lineage is held in common with the Karma Kagyu for thirteen generations, up through the fifth Karmapa, Person:Karmapa, 5th (1384–1415), before it branches off with the founder of Zurmang Monastery, Drung Mase (Drung rma se bLo gros rin chen, 1386–1423), posthumously identified as the first Garwang incarnation. But the history of the Severance transmission in particular is traced to the third Karmapa, Person:Karmapa, 3rd (1284–1339), who had received it from Namtsowa Mikyö Dorje. From him, it passed eventually to the fourth Trungpa, the great Person:Trungpa, 4th (1567–1629), who received even more transmissions from his own father, Adro Chöpa Sangye Tashi.
It was Person:Trungpa, 4th who codified the special Severance tradition that has been practiced at the Zurmang monasteries in eastern Tibet ever since. The Record of Teachings Received lists sixty-eight separate practice texts of Zurmang, the first of which is called Brief Synopsis of Visualization Sequence for Severance Feast Activities “Endowed with All Qualities” (Tshogs las yon tan kun ldan gyi dmigs rim nyung ngur bsdus pa), clearly related to the text here. Endowed with All Qualities appears to be the basic Zurmang Severance practice that has been enhanced by the many liturgies and explanations that followed, such as those found in this collection. It should be noted, however, that the general title Endowed with All Qualities (yon tan kun ldan) is very close to other Severance texts called Source of All Qualities (yon tan kun ’byung), such as the one in this volume compiled by the fourteenth Karmapa, Person:Karmapa, 14th, and that even the current text is titled with the latter (kun ’byung) in the Dingri Volumes. It is not clear whether this is a mistake, or the terms endowed with (ldan) and source of (’byung) are interchangeable, or the two represent different sets of instruction. There is, however, a great deal of overlap between those two texts in this volume.
The lineage of instructions within Zurmang continues from Person:Trungpa, 4th through seven or eight masters down to the author of this text, [[Bengen Tenzin Namdak]] (Ban rgan bsTan ’dzin rnam dag). Though he signs this work as “Old Monk” (ban rgan), he was better known as the Realized One, Tokden Tenzin Namdak. He studied with many great masters of the eighteenth century, including his root guru, the thirteenth Karmapa, Sangye Dudul Dorje (1733–1797), and continued to practice and teach until his death as a not-so-old monk of sixty-two. Details of his realizations, though unfortunately not those concerning his literary production, are recorded in his biography, Festival of Fortunate Faith: The Life of the Hidden Buddha Tenzin Namdak.
Person:Namdak, Tenzin reports that the inspiration and in fact the command to write this version of the Severance practice Endowed with All Qualities was the “supreme Garwang incarnation.” In the various lineage lists, that appears to be the sixth in this important Zurmang incarnation line, named either Chökyong Namgyal or Chökyong Gyurme (or both!). After Person:Namdak, Tenzin, these instructions were passed to Lhalung Karma Desal and then to Karma Tekchok Tenpel, who was Person:'jam mgon kong sprul’s ordination preceptor as well as his source for this lineage.
All the instructions from this point on in this collection deal with the myriad specific details of visualization and liturgy for the practice of offering one’s corpse as food for various “guests”—in other words, what Person:'jam mgon kong sprul has called the subsidiary or postmeditation practice. It seems that the core practice of the meaning of the Mother, Perfection of Wisdom, and the blending of intrinsic awareness and space was eclipsed over time by this more exciting ritual now identified as Severance.
- Translator's notes
- Note from Ringu Tulku
- The Meditation Instructions on the Tsok Offering of Chod Practice "Possessing All the Qualities", the Exact Words of the Lama Called "Crystal Mirror".
- Other notes
- BDRC Link
- VolumeI1CZ3976
- BDRC Content Information
- No note on contents
Information about Unicode Tibetan and the digitization of this text
As the only available unicode Tibetan text at the time, Nitartha International's version of the Gdams ngag mdzod Paro Edition of the gdams ngag mdzod is provided here. However, note that it has not been thoroughly edited and that there may also be mistakes introduced through the conversion process. Eventually we will provide a fully edited version of the entire Shechen Edition, entered and edited multiple times by Pulahari Monastery in Nepal, but as of fall 2017 that project has not been finished. Note that the folio numbers that appear throughout were added by Nitartha Input Center at the time of input.
Provided by Nitartha International Document Input Center. Many thanks to Person:Namdak, Tenzin and Person:Wiener, G. for help with fonts and conversion.
