Wylie:Grub chen na ro pa'i gdams ngag chos drug skor gyi bka' dpe tshigs su bcad pa: Difference between revisions
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|volumeTranslator=Person:Callahan, E. | |volumeTranslator=Person:Callahan, E. | ||
|introAuthor=Person:Callahan, E. | |introAuthor=Person:Callahan, E. | ||
|translatorintro=The Authoritative Texts in Verse consists of eight sections, or | |translatorintro=The ''Authoritative Texts in Verse'' consists of eight sections, or | ||
short texts, on the differences between the gradual and the instantaneous types,2 | short texts, on the differences between the gradual and the instantaneous types,<ref>2</ref> caṇḍālī, dream, luminosity, bardo, entering a body, transference, and vital points of instruction, omitting illusory form (typically | ||
the second of the six dharmas) in favor of instructions for entering a body. | the second of the six dharmas) in favor of instructions for entering a body. | ||
Authoritative Texts in Verse is closely related to Tilopa’s Truly Valid Words | ''Authoritative Texts in Verse'' is closely related to Tilopa’s ''Truly Valid Words'' | ||
(in both its forms, The Treasury of Precious Instructions text and the Tengyur | (in both its forms, ''The Treasury of Precious Instructions text'' and the Tengyur | ||
redaction) and to an anonymously authored Tengyur text called the Later | redaction) and to an anonymously authored Tengyur text called the ''Later Authoritative Texts''.<ref>3</ref> | ||
Authoritative Texts. | |||
First, regarding the relationship between the ''Authoritative Texts in Verse'' | |||
First, regarding the relationship between the Authoritative Texts in Verse | and the DNZ ''Truly Valid Words'', the ''Authoritative Texts in Verse'' has 324 | ||
and the DNZ Truly Valid Words, the Authoritative Texts in Verse has 324 | lines of verse and three sections of prose, whereas ''Truly Valid Words'' is written entirely in verse and has 998 lines. Of the ''Authoritative Texts’'' 324 lines of verse, 230 are found in ''Truly Valid Words'', meaning that 70 percent of | ||
lines of verse and three sections of prose, whereas Truly Valid Words is written entirely in verse and has 998 lines. Of the Authoritative Texts’ 324 lines | the ''Authoritative Texts'' is virtually identical to ''Truly Valid Words''—although | ||
of verse, 230 are found in Truly Valid Words, meaning that 70 percent of | |||
the Authoritative Texts is virtually identical to Truly Valid | |||
these corresponding, or identical, lines are not in the same order in the two | these corresponding, or identical, lines are not in the same order in the two | ||
texts. A small portion of the prose sections of the Authoritative Texts is represented by 15 lines of verse in Truly Valid Words. Looked at from the perspective of Truly Valid Words, 25 percent of Truly Valid Words is found in | texts. A small portion of the prose sections of the ''Authoritative Texts'' is represented by 15 lines of verse in ''Truly Valid Words''. Looked at from the perspective of ''Truly Valid Words'', 25 percent of ''Truly Valid Words'' is found in | ||
the Authoritative Texts.† | the ''Authoritative Texts''.†<ref>†These comparisons are a generalization based on corresponding, not exactly matching, lines. There are many word variations between the compared texts, as shown in the notes below. And since it is difficult to compare lines of verse with prose sections, the similarities may be slightly less or slightly more than what is stated.</ref> | ||
The ''Authoritative Texts'' also has a close relationship to the Tengyur ''Truly Valid Words'' (T. PD. 2331), which has 222 verse lines. Of the ''Authoritative Texts’'' 324 lines, 193 are found in the Tengyur ''Truly Valid Words'' redaction. In other words, 86 percent of the Tengyur Truly Valid Words is found in the ''Authoritative Texts''.<ref>4</ref> | |||
A significant similarity between the Authoritative Texts and the Tengyur ''Truly Valid Words'' is that their first 77 lines are almost identical (in content and sequence), and while those 77 lines are found in the DNZ ''Truly Valid Words'', they correspond to its first eight lines and then to lines much later in the text (and not in the same order, as shown in the table below). | |||
Nevertheless, the ''Authoritative Texts'' and the DNZ ''Truly Valid Words'' have | |||
lines. There are many word variations between the compared texts, as shown in the notes | more shared text than the ''Authoritative Texts'' and the Tengyur ''Truly Valid Words'' do. | ||
Although the title of the anonymous ''Later Authoritative Texts''*<ref>*Like ''Truly Valid Words'', ''Later Authoritative Texts'' was not included in the canon catalogs of Chomden Raldri or Butön Rinchen Drup and is only included in the Derge and Cone Tengyurs. See Kragh, “Prolegomenon,” 139–140.</ref> in the Tengyur is closer to that of the ''Authoritative Texts'', the ''Later Authoritative Texts'' has less in common with the ''Authoritative Texts'' than the other two | |||
Authoritative Texts | |||
Tengyur is closer to that of the Authoritative Texts, the Later Authoritative | |||
Texts has less in common with the Authoritative Texts than the other two | |||
aforementioned texts. It has eight sections (caṇḍālī, illusory forms, dreams, | aforementioned texts. It has eight sections (caṇḍālī, illusory forms, dreams, | ||
luminosity, transference, bardo, entering a body, and esoteric instructions | luminosity, transference, bardo, entering a body, and esoteric instructions | ||
on bodhicitta, the path of method) in 333 lines of verse. Of the Later Authoritative Texts’ 333 lines, 84 lines are found in the Authoritative Texts; that is, 25 | on bodhicitta, the path of method) in 333 lines of verse. Of the ''Later Authoritative Texts’'' 333 lines, 84 lines are found in the ''Authoritative Texts''; that is, 25 percent of the ''Later Authoritative Texts'' is found in the DNZ ''Authoritative Texts'' and, since the two texts are of similar lengths, the opposite is true: 25 percent of the DNZ ''Authoritative Texts'' is found in the ''Later Authoritative Texts''. | ||
percent of the Later Authoritative Texts is found in the DNZ Authoritative | |||
Texts and, since the two texts are of similar lengths, the opposite is true: 25 | |||
percent of the DNZ Authoritative Texts is found in the Later Authoritative | |||
Texts. | |||
The final text in the Tengyur that has been identified as being connected | The final text in the Tengyur that has been identified as being connected | ||
to the Authoritative Texts is Āryadeva’s Lamp that Summarizes the Practices.5 | to the ''Authoritative Texts'' is Āryadeva’s ''Lamp that Summarizes the Practices''.<ref>5</ref> Sections of chapters 6–11 in Āryadeva’s ''Lamp'' parallel almost all of section four, “Authoritative Text on Luminosity” in the ''Authoritative Texts''. | ||
Sections of chapters 6–11 in Āryadeva’s Lamp parallel almost all of section | |||
four, “Authoritative Text on Luminosity” in the Authoritative Texts. | Turning to the content, as the above comparison shows, the DNZ Authoritative Texts contains only a portion of the instructions found in the ''DNZ Truly Valid Words''. The correspondence is as follows: | ||
Turning to the content, as the above comparison shows, the DNZ Authoritative Texts contains only a portion of the instructions found in the DNZ | |||
Truly Valid Words. The correspondence is as follows: | |||
Authoritative Texts | Authoritative Texts | ||
(DNZ 7:16) | (DNZ 7:16) | ||
Line 147: | Line 117: | ||
prose) | prose) | ||
40 corresponding | 40 corresponding | ||
lines:* | lines:*<ref>*All 31 lines of verse in chapter 16 (DNZ 7:16) have equivalents in chapter 14 (DNZ 7:14), and 9 lines of verse in chapter 14 (DNZ 7:14) correspond to five sentences in chapter 16 (DNZ 7:16).</ref> | ||
558–75, 577–79, | 558–75, 577–79, | ||
and 581–91; 5 sentences | and 581–91; 5 sentences | ||
Line 165: | Line 135: | ||
15 corresponding lines: | 15 corresponding lines: | ||
667–82 | 667–82 | ||
Looked at from the perspective of Pema Karpo’s topical outline for ''Truly Valid Words'', it is hard to generalize about a larger pattern of “borrowing” as the shared sections do not fall neatly into a particular broad category, such as their shared lines being only within the instructions for the gradual type. | |||
the shared sections do not fall neatly into a particular broad category, such | |||
as their shared lines being only within the instructions for the gradual type. | ''Transmission lineage received by Jamgön Kongtrul''. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, and then the same as previously stated for the ''Ganges Mahāmudrā''.<ref>6</ref> | ||
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī, | |||
Vajrapāṇi, Tilopa, and then the same as previously stated for the Ganges | |||
Mahāmudrā. | |||
6 | |||
|tibvol=ja | |tibvol=ja | ||
|notes=there is some short colophon information (e. g. the 'pho ba section has a lineage) that we may want to include? | |notes=there is some short colophon information (e. g. the 'pho ba section has a lineage) that we may want to include? |
Revision as of 17:36, 7 February 2023
The Authoritative Texts in Verse consists of eight sections, or short texts, on the differences between the gradual and the instantaneous types,[1] caṇḍālī, dream, luminosity, bardo, entering a body, transference, and vital points of instruction, omitting illusory form (typically the second of the six dharmas) in favor of instructions for entering a body. Authoritative Texts in Verse is closely related to Tilopa’s Truly Valid Words (in both its forms, The Treasury of Precious Instructions text and the Tengyur redaction) and to an anonymously authored Tengyur text called the Later Authoritative Texts.[2]
First, regarding the relationship between the Authoritative Texts in Verse and the DNZ Truly Valid Words, the Authoritative Texts in Verse has 324 lines of verse and three sections of prose, whereas Truly Valid Words is written entirely in verse and has 998 lines. Of the Authoritative Texts’ 324 lines of verse, 230 are found in Truly Valid Words, meaning that 70 percent of the Authoritative Texts is virtually identical to Truly Valid Words—although these corresponding, or identical, lines are not in the same order in the two texts. A small portion of the prose sections of the Authoritative Texts is represented by 15 lines of verse in Truly Valid Words. Looked at from the perspective of Truly Valid Words, 25 percent of Truly Valid Words is found in the Authoritative Texts.†[3]
The Authoritative Texts also has a close relationship to the Tengyur Truly Valid Words (T. PD. 2331), which has 222 verse lines. Of the Authoritative Texts’ 324 lines, 193 are found in the Tengyur Truly Valid Words redaction. In other words, 86 percent of the Tengyur Truly Valid Words is found in the Authoritative Texts.[4]
A significant similarity between the Authoritative Texts and the Tengyur Truly Valid Words is that their first 77 lines are almost identical (in content and sequence), and while those 77 lines are found in the DNZ Truly Valid Words, they correspond to its first eight lines and then to lines much later in the text (and not in the same order, as shown in the table below). Nevertheless, the Authoritative Texts and the DNZ Truly Valid Words have more shared text than the Authoritative Texts and the Tengyur Truly Valid Words do.
Although the title of the anonymous Later Authoritative Texts*[5] in the Tengyur is closer to that of the Authoritative Texts, the Later Authoritative Texts has less in common with the Authoritative Texts than the other two aforementioned texts. It has eight sections (caṇḍālī, illusory forms, dreams, luminosity, transference, bardo, entering a body, and esoteric instructions on bodhicitta, the path of method) in 333 lines of verse. Of the Later Authoritative Texts’ 333 lines, 84 lines are found in the Authoritative Texts; that is, 25 percent of the Later Authoritative Texts is found in the DNZ Authoritative Texts and, since the two texts are of similar lengths, the opposite is true: 25 percent of the DNZ Authoritative Texts is found in the Later Authoritative Texts.
The final text in the Tengyur that has been identified as being connected to the Authoritative Texts is Āryadeva’s Lamp that Summarizes the Practices.[6] Sections of chapters 6–11 in Āryadeva’s Lamp parallel almost all of section four, “Authoritative Text on Luminosity” in the Authoritative Texts.
Turning to the content, as the above comparison shows, the DNZ Authoritative Texts contains only a portion of the instructions found in the DNZ Truly Valid Words. The correspondence is as follows:
Authoritative Texts (DNZ 7:16) Truly Valid Words (DNZ 7:14) Āryadeva’s Lamp 1. Differences between the Gradual and the Instantaneous Types (76 lines) 76 corresponding lines: 2–8, 803–29, 872–80, and 830–67 2. Caṇḍālī (54 lines) 18 corresponding lines: 9–10, 18–19, 70, 75, 77–78, 81, 83–84, 144–46, 148–49, 152, and 163 3. Dream (96 lines) 90 corresponding lines: 881–96, 898–905, and 907–48, 950–54, 956–57, 959, 961–78 4. Luminosity (32 lines) none corresponding verse or prose for DNZ 7:16.4, v. 1–29 5. Bardo (31 lines and prose) 40 corresponding lines:*[7]
558–75, 577–79,
and 581–91; 5 sentences of prose correspond to lines 595–601, 606, and 466–67 6. Entering a Body (prose) none 7. Transference (prose) 6 corresponding lines: 625–31 (paralleling 2 sentences of prose) 8. Vital Points of Instruction (35 lines) 15 corresponding lines: 667–82
Looked at from the perspective of Pema Karpo’s topical outline for Truly Valid Words, it is hard to generalize about a larger pattern of “borrowing” as the shared sections do not fall neatly into a particular broad category, such as their shared lines being only within the instructions for the gradual type.
Transmission lineage received by Jamgön Kongtrul. Vajradhara to Jñānaḍākinī, Vajrapāṇi, Tilopa, and then the same as previously stated for the Ganges Mahāmudrā.[8]
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- 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
- 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")
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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