The Tibetan Text of Tilopa’s Saddharmopadesa

b y F a b r iz io T o r r ic e l li

We are acquainted with the Saddharmopadesa (SDhU), about the so called Six Yogas of Naropa i1) (Na-ro’i chos drug), through the Tibetan translation, Chos drug-gi man-ngag, which is in the bsTan-’gyur, rGyud-}grel:

N sNar-thang ed. (2) vol. pu, fols. 129b.2-130a.5P Peking ed. (3) vol. pu, fols. 134b.2-135b.lD sDe-dge ed. (4) vol. zhi, fols. 270a.7-27la.3C Co-ne ed. (5) vol. zhi, fols. 270a.6-27la.2

It is also included in the gDams-ngag-mdzod, the 19th century Eclectic (ris-med) collection of spiritual instructions compiled by ‘Jam-mgon Kong-sprul Blo-gros-mtha'-yas (1813-1899):

K vol. V, pp. 106.3-107.7.

At the end of the SDhU, Kong-sprul points out that it is a ‘small text on the six dharma-s, by the lord of yoga Tilopa, which is like a wish fulfilling gem (cintamani): so it is called by the lineage holders (vamsadhara) who consider it as the authentic source of the instruction' (6).

0 They are: mystic heat (candalt; gtum-mo)y illusory body (mdydkdya\ sgyu-lus), dream (svapna; rmi-lam), radiant light (prabhasvara\ ’od-gsal), intermediate state between life and death (antarabhava; bar-do), and transference (samkranti; ’pho-ba). The SDhU assigns this six-fold instruction to four guru-s, viz. Caryapa, Nagarjuna, Lavapa and Sukhassidhl. For a discussion of these four ‘transmissions’ (ibka-babs), see Torricelli 1993.

(2) Original blockprints of the Narthang Tanjur kept in the IsMEO Libray, Rome.

(3) Reprint edition of the Peking Tibetan Tripitaka of the Otani University, Kyoto: TT, vol.LXXXII, no. 4630, pp. 34-35 (Cordier, vol. LXXIII, no. 27).

(4) Original blockprints of the Derge Tanjur kept in the IsMEO Libray (Tohoku, no. 2330).

(5) Microfiche reproduction of the Cone Tanjur kept in the Library of Congress, Washington (Institute for Advanced Studies of World Religions). LMpj 020,181 10/11, vol. 180 (zi), fols. 269b-299a.

(6) Kong-sprul, p. 107.7: rnal 'byor dbang phyug tilli pa'i chos drug gi gzhung chung yid bzhin nor buzhes brgyud pa 'dzin pa mams kyis gdams ngag gi khungs su mdzad do.

[1] 145

In its conciseness, Tilopa's Saddharmopadesa accomplishes a task essentially mnemonic. In fact, it looks like a sort of memorandum requiring the practitioner's appropriate integration from the living words and the example of the guru. Nevertheless, it represents the first attempt of synthesis and the ‘authentic source' (<khungs) of those yoga techniques in use among the mahasiddha-s. We can presume that Tilopa had the general sketch of a plan in his mind, when he passed this scheme of exercises to Naropa: the plan, beyond the ‘greater’ Mahay ana and tantric literature, of an organic system of yoga which could rise to the rank of dharma.

The corpus of Tibetan literature concerning with the chos drug is fairly extensive, but until now the mKhas-grub chen-po na-ro-ta-pas mal- }byor-gyi dbang-phyug mar-pa lo-tsa-la gdams-pa'i chos drug dril-ba rdo-rje'i mgur by Naropa (7) is the most ancient specific text, and the Chos drug bsdus-pa'i zin-bris by Kun-mkhyen Padma-dkar-po (8) (1526-1592) is by far the most detailed and authoritative one we have in a Western language (9). Hence, in order to shed more light on this topic, it could be useful to add Naropa's text, and some relevant passages of Padma-dkar-po's Tibetan original as glosses to the translation of Tilopa's Chos drug-gi man-ngag (10).

(7) This short text is included in the biography of Mar-pa by gTsang-smyon He-ru-ka Sangs-rgyas- rgyal-mtshan (1452-1507). English translation in the Nalanda Translation Committee 1986: 94-97; Tibetan text in Kong-sprul, pp. 108.1-109.6.

(8) In Chandra (1963: 25-30, 187) numbered 2656, the text is in the fourth section (yang-gsang de-kho-na-nyid-kyi rim-pa), fourth rubric (rang-lugs dri-ma-med-pa}i Ita-sgom-spyod- ’bras bzhi), second subrubric (sgom-pa nd-ro chos durg-gi skor) of the dkar-chag of the gSung-bum preserved in the Yale University (Poleman 1961: 16-17). English translation: ‘The Path of Knowledge: The Yoga of the Six Doctrines’, in Evans- Wentz 1935: 155-252. As for the Tibetan original, I consulted it in the 1920-28 edition of Padma-dkar- po’s collected works.

(9) In Tucci 1949: 125, we read: ‘As Tson k ’a pa was not only the founder of the Yellow Sect, but also the one who codified the doctrines on which the sect’s teachings and its liturgical and scolastic individuality are based, so Pad ma dkar po (1526-1592) who lived nearly two centuries after him, when the dGe lugs pa were nearing their final triumph, organized its doctrines from the point of view of the bKa’ brgyud pa and precisely of that sect which, from its geographical diffusion, took the name of aBrug pa. Pad ma dkar po’s figure eclipsed those of his predecessors, who were more interested in practical mysticism than on the theories upon it, both for the bulk and importance of his work and for the efficiency of his teachings’.

(10) See Appendices I an II. To the best of my knowledge instruction on all of the chos drug is accessible to the Western reader through the translation of these other works: mKhas-grub mnyam-med dpal-ldan na-ro-pai mam-par thar-pa dri-med legs-bshad dbe-chen ’brug-sgra, the biography of Naropa by lHa-btsun Rin-chen-rnam-rgyal (1473-1557), in Guenther 1963: 53-86, pp. 253-65 for the Tibetan text; ‘A Transmission of the Wisdom Dakini’ by the second Dalai Lama dGe-’dun rGya-mtsho (1475-1542), in Mullin 1985: 92-151; the ‘Epitome of an Introduction to the Prodound Path of the Six Yogas of Naropa’ by Dwags-po Pan-chen bKra-shis-rnam-rgyal (1512/3-1587), in Chang 1963: 51-128 from a Chinese version. A good discussion of some aspects of the six teachings can be found, inter alia, in Wayman 1977, Hopkins 1979, Geshe Kelsang Gyatso 1982, and Cozort 1986. These four, and dGe-’dun rGya- mtsho’s text as well, depend mostly on the tradition stemming from Tsong-kha-pa: since a separate study will have to be devoted to Tsong-kha-pa’s explanatory commentary titled Zab-lam nd-ro1 i chos drug-gi sgo-nas ’khrid-pai rim-pa yid-ches gsum-ldam, further references to them are postponed to that occasion.

146 [2]

TEXT

(.129b.2) {(134b.2)) [270a. 7] [[270a. 6]] 1106.3}

pagination of N pagination of P pagination of D pagination of C pagination of K

rgya gar skad du / sa ddharma u pa de sha nä ma / bod skad du / chos drug gi man ngag ces by a ba /

/ dpal bde mchog 'khor lo la phyag 'tshal lo /

— sa ddharma D C K: sa ddharma / N P; nä ma D C K: na ma N P; ces D C K: zhes N P.

/ dal 'byor rgyu 'bras las mams las / / mal 'byor don gyi snying po btsal /

2 mal 'byor D C K: dal }byor N P; btsal D C K: rtsal N P.

< gtum mo >

/ mal 'byor lus kyi rtsa yi [270b] tshogs // phra rags rlung dang Idan pa ni // dbang du byed [[270b]] thabs }khrul 'khor gyis / 5/ dbyung mgub dgang dang gzhil ba ste // la la nä dang ra sa nä // a wa dhü t i i 1khor lo bzhi // Ite bar tsanda It yi me // phra rab las 'phel ham las ni / 10/ bdud rtsii chu rgyun dga} bzh ti gros // rgyu mthun la sogs 9bras bu bzhi // ’khm l 1khor dmg gis rgyas par bya // tsärya p a i u pa de shayo /

4 ni D C K: yi N P. 6 ba P D C K: pa N. 1 la la nä dang ra sa nä D C K: la la na dang däpa na N P. 8 a wa dhü tii D C K: a wa dhu tii N P. 9 tsanda It yi D C K: tsanda IVi N P. 10 ham N P K: hdm D C . 14 P inserts gtum mo’i between u and pa.

[3] 147

< sgyu lus >

/ snod bcud khams gsum ma lus pa / 15/ sgyu ma rmi lam la sogs dpes // }gro ydug spyod lam kun tu sbyang // lha tshogs sgyu ma me long gzugs // rdo rje sems dpay legs bris pa // gzugs bmyan gsal bar snang dang mtshungs / 20/ de nyid sgyu ma'i gzugs bzbin du // sgyu dpe bcu gnyis Itar mthong ba // mal }byor sgyu ma'i don mthong ba'o // gardzu na'i u pa de sha'o /

17 to N P K: kun du D C . 18 sgy# ma N D C K: rgyu ma P. 24 nd gardzu nai D C: nd gardzu na’i N P K; P inserts sgyu lus kyi between u and pa.

< rmi lam >

/ rmi lam rmi lam don shes shing / 25/ rgyun du zab mo'i don bsgom pa // nd da thig le la sogs [107] pa // rigs Inga 'i sa bon la dmigs nas // sangs rgyas zhing ((135a)) dang sangs rgyas blta // gnyid dus dbe chen sgrub p a i thabs / 30/ la ba pa'i u pa de sha'o /

27 pa D C K: pas N P. 30 gnyid D C: gnyis N P K; sgrub D K: bsgrub N P C. 31 P inserts rmi lam gyi between ba and pa’i.

< }od gsal >

/ mal }byor a (130a) tua dhu ti pa // a wa dhii tir sems gnas pas // snying gi thig ler sems brtan pas // W dang yod zer yjay ris dang / 35/ skya rengs nyi yod zla yod dang // nyi ma zla ba shar ydra dang // lha dang sku yi snang ba sogs // sna tshogs zhing khams dag par ygyur // mal ybyor pa yi lam chen te / 40/ nd gardzu na i u pa de sha'o /

148 [4]

32 dhu D C K: dhu N P. 33 a wa dhu ttr D C K: a wa dhu tir N P; pas N P D C: pa K. 34 brtan D C K: brten N P. 36 rengs N P K: rings D C. 37 dang N P D C: gsal K. 38 sku yi D C K: sku'i N P. 40 te D C K: de N P. 41 nd gardzu na’i D C K: na gardzu na'i N P; P inserts 'od gsal gyi between pa and de.

< bar do >

/ mal 'byor 'chi ba'i dus kyi tshe // dbang po mams dang 'byung ba sdud // zla nyi rlung mams snying gar 'dus // mal 'byor ting 'dzin sna tsbogs 'char / 45/ mam shes phyi rol yul song na // rmi lam yul bzhin sna tshogs snang // bdun bdun dus tshe 'chi snang dang // de nas skye bar 'gyur ba nyid // de tshe lha yi mal 'byor sgom / 50/ yang na de nyid ngang la gzhag // de rjes skye la phyogs pa'i tshe // mnga' bdag lha yi mal 'byor gyis // snang srid lha yi mal 'byor sgom // des ni bar do khegs par 'gyur / 55/ su kha si< d> dhi'i u pa de sha'o /

43 sdud D C: bsdud N P K. 44 gar D C K: khar N P. 48 tshe D C K: tshes N P. 50 sgom D C K: bsgom N P. 51 gzhag D C K: bzhag N P. 53 lha yi D C K: lhayi N P. 54 sgom D C K: bsgom N P. 56 su kha sidhii D C K: pu ka sidhi'i N P; P inserts bar do'i between u and pa.

< 'pho ba >

/ de [271a] las mal 'byor 'pho ba'i tshe // grong 'jug lha dang sa bon gyis // [[271a]] 'gro 'ong ring dang thung ba dang // lha la bslab cing 'phar ba'i dus / 60/ gang 'dod grong du 'jug par bya // gong du 'pho na stong ra lha // yam sprod hi ka hum dang hiim // lha dang bla ma'i thugs kar 'phang // des ni 'dod pa'i gnas su 'pho / 65/ su kha si< d> dhi'i u pa de sha'o //

[5] 149

58 gyis D C K: gyi N P. 60 bslab D C K : slab N P. 62 ’pho N P K: ’bo D C; ra N P D C: rang K. 64 kar N D C K: kang P. 65 ’pho N P: ’phro D C: ’gro K. 66 su kha sidhi’i D C K : pu ka sidhi’i N P; P inserts ’pho ba’i between sidhi’i and u.

grub pa}i mal 'byor gyi dbang pbyug tilli pa’i zhabs kyi zhal snga nas mdzad pa rdzogs so // rgya gar gyi mkhas pa na ro pandi ta dang / bod kyi lo tstsha ba mar pa Iho brag pa chos kyi bio gros kyis kha che'i ((135b)) gnas puspa ha rir bsgyur ba’o //

— mal }byor gyi dbang phyug N P: gyi om. D C K ; zhabs kyi D C K : om. N P; mkhas pa D C K : mkhan po N P; bod kyi lo tstsha ba N P: om. D C K ; bsgyur ba’o D C K: bsgyur zhing gtan la phab pa’o N P.

TRANSLATION

In Sanskrit ‘Saddkarmopadesa’. In Tibetan ‘Instruction on the Six Teachings’.

Homage to the Glorious (s'rt) Cakrasamvara!

Thanks to the [very] occasion and concomitances [of this birth] (ksanasampad), the motive (ketu), the fruit (phala), and the resulting activity (u ) (samudacara), I have sought for a summary of yoga.

[Mystic heat]

[Visualize] the multitude of the energy channels (nadt) in the body of the yogin (12):

(n ) Ksana is the very occasion of a birth free from the eight unfavourable ones (astavaksana), viz. (1) in a hell, (2) as an animal, (3) as a preta, (4) as a long living god, (5) in barbarian regions, (6) with imperfect organs, (7) as a stupid, (8) in a epoch when no buddha has appeared. Cf. DhS, cxxxiv; Guenther 1959: 14-15, 21-22 n. 2; BHS s.v. aksana. According to sGam-po-pa (Guenther 1959: 15-16), sampad refers to ten auspicious concomitances, viz. (1) to be born as a human, (2) in the central country, (3) with sound senses, (4) free from inexpiable evil deeds, (5) with confidence in the dharma, (6) in a epoch when a buddha has appeared, (7) his teachings have been given, (8) are flourishing, (9) people follow them, (10) with compassion for others. For a discussion of the three hetuy phala, and sumudacara see Guenther 1959: chaps. I, XX, XXI.

(12) Padma-dkar-po, dealing with the inner candali (see Appendix II, quotation no. 1), explains how to visualize the three main nadi-s in connection with the four cakra-s. Avadhuti (rtsa dbu-ma) is visualized in the middle of the yogin s hollow body as void, red, radiant, and straight. These four characteristics symbolize respectively the ontological aspect of the dharma-s (dharmata; chos-nyid), the bliss (sukha; bde-ba), the removing of hindrances, and the axis mundi (aksa), called in Tibetan ‘tree of life* (srog-shing). Avadhuti goes from the brahmarandhra (tshangs-bu-ga) to four inches below the navel. To the right and left of the central nadt, rasana (ro-ma) and laland (brkyang-ma) are visualized. They go from the two nostrils up to the top of the head and then, down to the lower end of avadhuti, they turn up entering

150 [6]

[Both] the subtle and the coarse (13) are possessed of the energy winds (14) (vayu).

5 Practise the miraculous rotation [exercises] (yantra) as a method (13) (upaya) to control [them].

into it. Both the right and left nadt-s coil around the central one as to form the image of a parasol, or of a wheel (<cakra\ ’khor-lo), at the level of the crown of the head, of the throat, of the heart, and of the navel. Thirty-two subsidiary nadt-s radiate downwards from the head, sixteen upwards from the throat, eight downwards from the heart, and sixty-four upwards from the navel. Cf. bKra-shis-rnam- rgyal (Chang 1963: 35-57).

(13) In addition to these 120 coarse nadt-s (rags-pa)y lHa-btsun-pa (Guenther 1963: 55, 254) describes those of the heart cakra as branching out into three ( 8 x 3 = 24), again into three (24 x 3 = 72), then into a thousand so that the multitude of the subtle nadi-s (pbra-ba) reaches the total of 72,000.

(14) lHa-btsun-pa (Guenther 1963: 56, 254-55) distinguishes the vdyu-s into five root (mula\ rtsa- ba) and five branch ones (<anga\ yan-lag). Each mulavayu is associated with a buddha family, a colour, an element, a seat, and it regulates a particular bodily function:

1 apdna Amoghasiddhi green vayu anus and sex defecation, etc.(thur-sel) (Don-grub) (rlung)

2 samdna Ratnasambhava yellow prthivï navel digestion(me-mnyam) (Rin-’byung) (sa)

3 prana Aksobhya blue ap heart breathing(srog- ’dzin) (Mi-skyod-pa) (chu)

4 uddna Amitàbha red tejas throat salivating, etc.(gyen-rgyu) (’Od-dpag-med) (me)

5 vydpaka Vairocana white dkdsa head and limbs movement.(kbyab-byed) (rNam-snang) (nam-mkha')

As for the five añgavayu-s, (1) in the eyes, carana (rgyu-ba) is responsible for sight, (2) in the ears, samudácára (yang-dag-par rgyu-ba) for hearing, (3) in the nose, avicdrata (mngon-par rgyu-ba) for smelling, (4) in the tongue, upacdra (rab-tu rgyu-ba) for tasting, (5) in the skin and the sex organs, vicarana (shin-tu rgyu-ba) for sensitivity.

(15) Evans-Wentz (1935: 207-9) interpolates in his translation of Padma-dkar-po’s text that of a short one on yantrayoga. As Baroetto (1986: 51) observes, ‘The Tibetan word corresponding to Sanskrit “yantra ” is 'phrul-’khor (or 'khrul- khor) which, in both languages, means “engine” , or “machine” . Since the author [Evans-Wentz] had completely missed this linguistic equivalence, he did not even realize that his anthology, in fact, included an authentic text of Yantra Yoga. The real meaning of yantra, in the context of Yoga practice, does not correspond to its etymological significance, although one could perhaps deduce that it is derived metaphorically from the idea that the body is comparable to a natural machine whose function is to produce a particular effect by setting it in motion. In any case, what we are considering here is yantra as a physical movement performed to arrive at the goal of Yoga. [...] If physical Yoga has had no determining role in Hínayána and Maháyána Buddhism, in Vajrayána (Mantrayána, or Tantric Buddhism) it is considered to be a fundamental mean for realisation. It is not surprising however that until now very little has been known on this particular aspect of Tantric Buddhism, because Tantric methods are transmitted only by way of initiation, that is to say in an esoteric form’. Padma-dkar-po refers to yantrayoga in two places. In the first (Appendix II, quotation no. 2) it is emphasized that the fundamental practice of canddll, the blazing and dripping process, is based on the six physical exercises, the four-fold technique of breathing, and the drills in the visualization supports (dlambana\ dmigs-pa). In the second (quotation no. 3) the six, the twenty, and the fifty Náropa’s yantra-s are mentioned. Cf. bKra-shis-rnam-rgyal (Chang 1963: 62).

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[You are to practise the four:] exhaling, inhaling, maintaining, and forcing (16).[Here is] lalana, rasana, andAvadhiitt along which [there are] the four energy wheels (17) (cakra).At the navel, the fire of the mystic heat

10 Is very thin; it then increases; [eventually,] from HAM ,A river of nectar (18) {amrta) [flows: this is] the passage along the four joys (19) (ananda).The four fruits, to begin with that corresponding [to its] motive (20) (nisyandaphala),

(16) Padma-dkar-po describes the four-fold technique of pranaydma in three places. In the first short passage (Appendix II, quotation no. 4) it is said that the dead vdyu-s are pulled out (bsal) in three times, the upper vayu-s are pressed down (mnan), the lower ones are drawn up (’then), and then both are hold (}dzin) as long as possible. In the second (quotation no. 5), he cites and explains four verses by Naropa where the sequence, compared with that in the SDhU, is 2, 3,4, 1: inhaling (bmgub), maintaining (dgang), forcing (,gzhil), and exhaling fast (’phang). The third passage (quotation no. 6), rather than a description, is a sort of definition of the vase-breathing technique (kumbhaka\ bum-pa-can). Cf. bKra-shis-rnam-rgyal (Chang 1963: 37-61). As to Padma-dkar-po’s quotation from Naropa see the bKa’ yang-dag-pa’i tshad-ma zhes-bya-ba mkha -gro-mai man-ngag, and the Grub-chen na-ro-pa'i gdams-ngag chos drug skor-gyi bka’-dpe tsbigs-su bcad-pa, in Kong-sprul, pp. 70-71, 97; for the attribution of the former text to Tilopa himself see Guenther 1963: 54, n. 1.

(17) In lHa-btsun-pa (Guenther 1963: 254) the names of the four cakra-s are explicit: mahasukhacakra (dbe-chen-gyi ’khor-lo) at the head; sambhogacakra (longs-spyod-kyi ’khor-lo) at the throat, dharmacakra (chos-kyi ’khor-lo) at the heart, and nirmanacakra (sprul-pa’i khor-lo) at the navel.

(18) Dealing with the very practice, Padma-dkar-po (Appendix II, quotation no. 7) explains how to visualize a reddish brown A syllable four inches below the navel, where lalana and rasana meet with avadhiiti, and a white HAM full of amrta at the crown of the head. When the A is ignited by means of prdnayama, it is visualized as entering avadhiiti: first, the fire moves downwards filling the lower parts of the body; then, the flame of A rises up to the HAM and melts it. At that moment, the amrta begins to drip from HAM, now called ‘cow of the sky’ (nam-mkha’i ba).

(19) In a description of the blazing and dripping process, Padma-dkar-po (Appendix II, quotation no. 8) mentions the four ananda-s connected with the four moments (ksana; skad-cig) and the four voids. They are experienced while the amrta, dripping from the melted HAM, permeates the body of this yogin at the level of the throat, the navel, and the genitals:

1 ananda vicitra sunya(dga7-ba) (sna-tshogs-pa) (stong-pa)

2 paramananda vipdka atisunya(mchog-dga) (mam-par smin-pa) (shin-tu stong-pa)

3 viramananda vimarda mahdsunya(khyad-dga) (mam-par nyed-pa) (stong-pa chen-po)

4 sahajananda vilaksana sarvasunya(lhan-cig-skyes-paJi dga-ba) (mtshan-nyid dang-bral-ba) (thams-cad stong-pa).

(20) Padma-dkar-po (Appendix II, quotation no. 9) mentions all the four phala-s, viz. (1) nisyanda (rgyu-mthun) at the navel, (2) vipdka (rnam-smin) at the heart, (3) purusakdra (skyes-bu-byed-pa) at the throat, and (4) visamyoga (bral-ba) at the crown of the head.

152 [8]

Are to be augmented by means of the six miraculous rotation [exercises]. [This] is Caryapa’s instruction (21).

[Illusory body]

15 [Once] all residences and residents in the three worldsAre taken for a sample of illusion, dream, and so on (22),[Everything,] moving and stationary, is perfectly purified (23).The multitude of the deities are illusions, images in a mirror.Vajrasattva has been well-drawn [in front of a mirror],

20 [His] reflected image is regarded as a crystal-clear apparition (24):That very [image], being the form of an illusion,Is [to be] observed in the manner of the twelve examples of illusion {mdyopama). [This] yoga (25) consisting of piercing the illusion Is Nagarjuna’s instruction.

[Dream]

25 When you recognize dreams as dreams,You always attend (bhavana) to [their] deep sense (26).

(21) Cf. Naropa’s synthetic verses on candalt (Appendix I, 11. 8-14), where all the elements of the practice, viz. the nadi-s and the cakra-s, the fire of candalt, the, syllables A and HAM , the pranayama technique of kumbhaka, and the deriving experiences are mentioned. For the same practice as described by Tilopa himself (Mahamudropadesa and Dobakosa) see Tiso & Torricelli 1991: 220-21, n. 31.

(22) In lHa-btsun-pa (Guenther 1963: 63, 257) it is said that all dharma-s can be realized as illusory according to twelve mdyopama-s, viz. (1) illusion (sgyu-ma), (2) dream (rmi-lam)y (3) mirage (smig-rgyu),(4) reflected image (gzugs-bmyan)} (5) lightning iglog), (6) echo (brag-cka)y (7) rainbow (’ja-tshon), (8) reflection of the moon in water (chu-zla)y (9) city of gandharva-s (dri-zai grong), (10) unclear sight (mig- yor), (11) clouds (.sprin), (12) miraculous apparition (sprul-pa).

(23) Naropa (Appendix I, 11. 17-18) emphasizes that the inner experiences of this practice cannot be expressed, and that all the appearances (snang-ba) must be appreciated as forms of the nirmanakaya (sprul-pa i sku).

(24) Padma-dkar-po (Appendix II, quotation no. 10) shows how to work on the pure mayakdya (dag-pa’i sgyu-lus) as that of a deity in the utpattikrama (bskyed-rim) by means of a mirror. Cf. bKra-shis- rnam-rgyal (Chang 1963: 82-86).

(25) According to Padma-dkar-po (Appendix II, quotation no. 11), an essential point of this yoga practice in the sampannakrama (rdzogs-rim) is to make the subtle body consisting of vayu-s and citta (rlung- sems) enter avadhuti in order to pacify the discriminating process (vikalpa; mam-par-rtog-pa).

(26) bKra-shis-rnam-rgyal (Chang 1963: 88) states very clearly that ‘the recognition of dream is the core of Dream Yoga practice’. According to Padma-dkar-po (Appendix II, quotation no. 12) the practice consists of four parts, viz. (1) seizing the dreams (gzung-ba), (2) purifying them (sbyang-ba)y (3) training

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Drops {bindu) [with their] final essences (nada)>The seed-syllables (btja) of the five families {pancatathdgatagotra), are [taken as visualization] supports {alambana). Then, [in sleep,]The buddha-fields {buddhaksetrd) and the buddha-s will be seen (27).

30 [This] method of achieving the great bliss (mahdsukha) in a state of sleepIs Lavapa’s instruction (28).

[Radiant light]

[Here is] the yoga [centered on the experience] of the central channel. When the [essence of] thinking activity {citta) dwells in the central channel, [And this very essence of] thinking activity abides in the drop of the heart (29),

35 [Then you will have visions such as]: light, a radiating rainbow,Sunlight and moonlight merging at dawn,

in mayd (bslab-pa), and (4) attending (bsgom-pa) to the essence of the dream state. It is possible to seize the dreams, i.e. to recognize them as dreams, by means of a zealous resolution (’dun-pa) during the day and on the brink of sleep, a controlled breathing (;rlung), and above all specific visualization techniques (dmigs) in sleep. The main visualization support is of a red AH at the throat (quotation no. 13), while in Naropa (Appendix 1 ,1. 22) and in bKra-shis-rnam-rgyal (Chang 1963: 89-90) a OM is visualized. No mention of syllables is made by lHa-btsun-pa (Guenther 1963: 67-69, 259).

(27) Padma-dkar-po (Appendix II, quotation no. 14), dealing with the purifying stage, maintains that to behold (;mthong) the spiritual lands {zhing-khams) is possible during sleep thanks to the previous visualization of a red bindu at the throat when about to sleep. Cf. lHa-btsun-pa (Guenther 1963: 68, 259); bKra-shis-rnam-rgyal (Chang 1963: 92-93).

(28) For a simple but clear comparison between maydkdya and svapna see bKra-shis-rnam-rgyal (Chang 1963: 93-94), who states that the two practices are 'basically alike, but the Dream Yoga should be regarded as supplementary to the Illusory Body Yoga. One is used to generate the Illusory Body, and the other to further and perfect it’.

(29) As for the ‘philosophical’ circumstances of this practice, culminating in the synthesis of the mother and son radiant light (’od-gsal ma bu ’dres-pa), Padma-dkar-po (Appendix II, quotation no. 15), dealing with prabhasvara on the path (lam-gyi 'od-gsal) in the day time, explains that they are based on the experience of the very essence of thinking activity in the interval between one thought and the next one (ngos rtog-pa snga-ma \gags phyt-ma ma-skyes-pa ’i bar-du ’dzin). In this context he quotes two verses by Tilopa: ‘Do not imagine (mno), do not reelect (bsam), do not investigate (dpyad). / Do not create meditative images (bsgom), nor attend to thinking activity (sems): [simply] let is reabsorb in itself (rang- babs gzhag)\ Cf. the bKa yang-dag-pai tshad-ma zhes-bya-ba mkha-'gro-mai man-ngag, in Kong-sprul, p. 69). The very moment of the experience, according to Naropa (Appendix 1 ,1. 34) and Padma-dkar-po (quotation no. 16), is the interval between the cessation of the waking state and the arising of dreaming. The practice is clearly described by Padma-dkar-po (quotation no. 17). First, thinking is converged upon the mantra syllables A , NU, TA, R A visualized on the four petals of the heart cakra, and upon a HUM at the centre of it. Then, there is a progressive process of concentration of citta, until its complete absorption in the final essence (nada) of the HUM, graphically represented by the dot of the anusvara. Cf. lHa-btsun-pa (Guenther 1963: 71, 260); bKra-shis-rnam-rgyal (Chang 1963: 96).

154 [10]

A light like the rising of the sun and the moon (30),Appearances {dbhasa) of deities, bodies, and so forth,[At that stage,] all the fields [of experience] will be purified.

40 [This] great path of the yogin-sIs Nagarjuna’s instruction.

[Intermediate state]

[Here is] the yoga [which is to be practised] at death (31).The sense faculties (indriya) and the elements {bhuta) will draw [from grosser to subtler levels],The energy winds, [passing through both] the moon and the sun [energy channels], gather at the heart.

45 Various meditative absorptions (yogasamadbi) arise (32).If the [perception-based] consciousness (vijmna) is distracted by the external objects,Various [appearances], just like dream-objects, manifest themselves (33).

(30) For a good treatment of the four lights connected with the four voids and blisses see bKra- shis-rnam-rgyal (Chang 1963: 97-101).

(31) Naropa (Appendix 1 ,11. 57-58) maintains that the consciousness (jnana; sbes-pa) in the dream state and that in the intermediate state should be mixed (bsre). According to lHa-btsun-pa (Guenther 1963: 83-84, 264), in the intermediate state between birth and death (skye-sbi bar-do), our body consists of flesh and blood (sa-kbrag-gi lus); in the intermediate state between sleep and waking, i.e. in the dream state (rmi-lam bar-do), our body is a subtle one consisting of vayu-s and citta (phra-ba rlung-sems dbyer- med-kyi lus); then, in the intermediate state between death and birth (srid-pa bar-do), our body is a mind- body (manomayakaya; yid-kyi lus). According to the theory of the three kaya-s, Padma-dkar-po (Appendix II, quotation no. 18) distinguishes three stages in the antarabhava. In the first stage it is possible to enter the radiant light of the very being, i.e. the dharmakaya (chos-sku); in the second, the body of coincidence (yuganaddba; zung-’jug) or sambhogakaya (longs-spyod-rdzogs-sku); in the third, the nirmanakdya (sprul-sku) of a new birth. Cf. bKra-shis-rnam-rgyal (Chang 1963: 108-11).

(32) Padma-dkar-po (Appendix II, quotation no. 19) describes the subsiding process at the moment of death, when both the vayu-s inherent to the five indriya-s (dbang-po Inga ’i rlung) and the five bhuta-s merge into one another in succession. This is what it is called (quotation no. 20) the first stage of the intermediate state (bar-do dang-po). If one keeps himself in a state of calm during the subsiding process of the nirmanakdya (quotation no. 21), the experience of the yuganaddbakaya (zung-’jug-gi sku), i.e. the sambhogakaya, is given as a consequence of the merging of the ‘son’ and ‘mother’ radiant light (’od-gsal ma-bu ydres-pa). At that moment it is possible to realize the dharmakaya, passing into the buddha state (sangs-rgyas). Cf. lHa-btsun-pa (Guenther 1963: 84, 264); bKra-shis-rnam-rgyal (Chang 1963: 101-4).

(33) Dealing with the second stage of the antarabhava, Padma-dkar-po (Appendix II, quotation no. 22) says that the manomayakaya, being possessed of all the indriya-s and of a great faculty of movement, perceives the world of deva-s, and so on. At that stage, one can recognize those appearances as appearances of the intermediate st ate (bar-do-la bar-dorngo-shes-pa), and be conscious of having died (shi-bar ngo-shes-pa). Then, by means of his previous skill in yoga practices — in particular, the deity yoga (rang-lus lhar bsgom) —, one can attain to the sambhogakaya (longs-spyod-rdzogs-pa yi sku). C f. bKra-shis-rnam-rgyal (Chang 1963:104).

[ii] 155

The appearances of death [take] a period seven times long.Then, there will be a [new] birth.

50 In that time, attend to the deity yoga,Or [simply] abide in the very essence of truth Ctattva).After that, on the brink of taking rebirth,The deity yoga of the presiding lord {adhipati),By attending to the phenomenal existence (dbhasabhava) in the deity yoga,

55 Would prohibit the intermediate state (34).[This] is SukhasiddhFs instruction.

[Transference]

Then, [there is] the yoga at the moment of transference (35).The entering corpses (parakayapravesa) [is to be practised] by means of the deities and the seed-syllables:What goes and comes, what is distant and close, and

60 The deity yoga: [all that] is to be trained. And then, at the moment oftransference,Do enter whatever corpse you desire (36).If transference is up wards, [where] the deities of the void realm are,You utter, YAM, HIK, HUM, HUM,[And] will eject [them] into the deities’ or [into your] guru's heart.

65 Then you [will] transfer wherever you like (37).[This] is SukhasiddhFs intruction.

(34) Dealing with this third stage, Padma-dkar-po (Appendix II, quotation no. 23) explains how it is possible to avoid undesiderable birth. Cf. lHa-btsun-pa (Guenther 1963: 83, 263); bKra-shis-rnam- rgyal (Chang 1963: 107-8).

(35) Although the two practices here mentioned, viz. parakayapravesa and samkranti, are traditionally considered as one, Naropa and lHa-btsun-pa deal with them separately (cf. Nalanda Translation Committee: 94, n.). As for the samkranti, Padma-dkar-po (Appendix II, quotation no. 24) emphasizes its close connection with the intermediate state, and distinguishes three levels of application of the practice: transference into the dharmakaya is possible in the first stage of the antarabbava, into the sambhogakaya in the second stage, and into the nirmanakaya in the third.

(36) Cf. Naropa (Appendix I, 11. 49-36). lHa-btsun-pa (Guenther 1963: 73-76, 261-62).

(37) A clear description of the practice is given by Padma-dkar-po (Appendix II, quotation no. 23). Once identified himself as the devt (rje-btsun-ma), and his guru as Vajradhara (bla-ma rdo-rje-1chang) above the crown of the head, the yogin visualizes his own avadhuti joined with that of the guru. Two HUM syllables are visualized at the heart of both. While kumbhaka is practised, the vowel-sign (zhabs-kyu) of the HUM in the guru s heart is imagined as prolonging itself into the yogin s HUM and drawing it upwards: after every expiration (rlung phyir ’bud-pa), a sound HIK is loudly uttered in order to draw the HUM up to the head. Similarly, the uttering of a KA makes the HUM to descend again to the heart. Thanks to the mastery of such a practice, when the time to leave the body actually comes, the yogin s consciousness is absorbed into the HUM in the heart of his guru, and ejected up into the Akanistha Heaven (’og-min). Cf. Naropa (Appendix 1 ,11. 41-48); lHa-btsun-pa (Guenther 1963: 72-74, 260-61); bKra-shis-rnam-rgyal (Chang 1963: 111-15).

156 [12]

This is what has been composed at the presence of Tilopada, the accomplished lord of yoga.Naropa, the Indian scholar, and Mar-pa lHo-brag Chos-kyi Blo-gros translated it at Puspahari in Kasmlr.

APPENDIX I

Naropa’s Chos drug dril-ba rdo-rje'i mgur

[108.1] / mkhas grub eben po nä ro td pas mal 'byor gyi dbang phyug mar pa lo tsd la gdams pa'i chos drug dril ba rdo rje'i mgur /

/ rje bka' drin can gyi zhabs la 'dud // bod yul gyi mar pa lo tsd khyod // dal 'byor lus kyi pbung po'i yid // dbyar skye (chon) 'di skad lo /

< gtum mo >

/ sems kyi gnas thabs Ita ba'i gding / 5/ lus kyi gnas thabs sgom pa'i gnad // phyi ni sgyu ma lha yi sku // nang na rtsa gsum 'khor lo bzhi // 'og na a shad tsandd li // steng na ham yig mam pa can / 10/ stod 'og rlung gi 'khor lo ni // srog rtsol bum can nyams les yis // bar na bde stong gsal ba'i nyams // ming yang gtum mo 'i gdams ngag zer // rlung gnad du chud dam lo tsd ba / 15

< sgyu lus >

/ phyi na snang ba sgyu ma tsam // nang na nyams myong smra ma btub // nyin mtshan snang ba sprul pa'i sku // ming yang sgyu lus kyi gdams ngag zer // zhen pa log gam lo tsd ba / 20

< rmi lam >

/ rmi lam nyams kyi 'khrul pa'i dus /

[13] 157

/ mgrin par om yig 'od zer can // dran 'dun bag chags kyi mtshams sbyor las // skyes pa rmi na pho 'dre zer // bud med rmi na mo 'dre zer / 25/ byol song rmi na klu ru 'dzin // dga' ba rmi na sems dpangs bskyed // mi dga1 rmi na snying mi dga' // ’dre sems kyi rtsa bar ma shes na // mam rtog gi fdre la zad pa med / 30/ bzang ngan rang grol ston pa ’z don // ra/#g ;y*rag raw lam gyi gdams ngag zer // nrag feAra sAei sam lo tsä ba /

< ’od gsal >

/ g«;y/d ¿¿rag raw ¿zra bar zhig na // gfz ra«g chos sku'i ngo bo can / 35/ ¿^¿/ W gszz/ ¿¿fe ba'i nyams // 7^5 & W g5zz/ /

/ razz ¿zra W gW 'thug po nyid // wrag yzrag W gjtf/ g;yz gdams ngag zer // sews ¿/zz rfogs lo tsa ba / 40

< ’pho ba >

/ 5go brgyad 'khor ba 7 skar khung can // sgo gc/g phyag rgya chen po'i lam // sgo brgyad bead nas sgo gcig 'byed // (209) kyi mda' la rlung gi gzhu // hik gi rgyud kyis rab bskul nas / 45/ razzra sAes tshangs pai lam nas }phen // zzzrag ;yzrag 'pho ba 7 gdams ngag zer // r/zrag ¿/as 5« khegs sam lo tsä ba /

< grcrag 7«g >

/ rzrag lus dus kyi tshad phebs la // gzhan lus mtshan Idan dam pa'i lus I 50/ ¿¿zr «¿z yzg ’¿rzz rlung gi rta // rtezz '¿re/ r/zrag gz 'khor lo yis // rang lus khang stong bzhin du bor // gzhan lus sprul sku'i ngo bo can // wrag yzrag grazzg /zzg gi gdams ngag zer I 55/ r/zrag las su rung ngam lo tsa ba /

158 [14]

< bar do >

/ rmi lam dus kyi shes pa de // bar do *i sems dang bsre dgos pas // longs spyod rdzogs sku’i ngo bo can // dag dang ma dag gzugs sku gnyis / 60/ bar do ’i dus su zin yang 'tshal // rmi lam bar do bsre }pho gnad // ming yang bar do'i gdams ngag zer // bar do 'byongs sam lo tsä ba /

/ lar phyi nang gi chos la thos pa dgos / 65/ go bas mtha gnyis spong ba yin // yin min gyi sgro ’dogs chod tsan // go las med pa yi lam gcig yin // lam de la skyo ba ga la yod /

ces gsungs so I I

APPENDIX II

Padma-dkar-po’s Chos drug bsdus-pa'i zin-bris

An outline of the text, with Evans-Wentz’s paragraph-system in brackets, is provided to help the reader understand the context of the quotations.1 gtum-mo (9-179)1.1 sngon-’gro: the [five] preliminary [practices] (10-46)1.1.1 phyi-lus-kyi stong-ra: visualizing the body-hollowness (11-16)1.1.2 nang-rtsai stong-ra: visualizing the hollowness of the energy channels (17-22)1.1.3 bsrung-ba'i ykhor-lo bsgom-pa\ attending the protective wheels: (23-33)1.1.3.1 luS'gnad: the essential point about the body (24)1.1.3.2 rlung-gnad: the essential point about the energy winds (25)1.1.3.3 dmigs-pai gnad: the essential point about the [visualization] supports (26-33)1.1.4 rtsa-lam sbyang-ba: purifying the pathways of the energy channels (34-40)1.1.5 rtsa-gnas byin-gyis brlabs-pa\ blessing the centres of the energy channels (41-46)1.2 dngos-gzhi: the [three] fundamental [practices] (47-146)1.2.1 las-kyi gtum-mo: performing the mystic heat (48-96)1.2.1.1 bca-ba lus-kyi gnad: the essential point about the postures (49-50)1.2.1.2 zhi-drag rlung-gi gnad: the essential point about calm and violent energy winds

(51-62)1.2.1.2.1 ’jam-rlung: the calm energy winds (52-61)1.2.1.2.2 drag-rlung: the violent energy winds (62)

[15] 159

1.2.1.3 bsgom-pa dmigs-pa’i gnad: the essential point about the [visualization] supports inthe attending [practice] (63)

1.2.1.3.1 phy’i gtum-mo: the outer mystic heat (64-63)1.2.1.3.2 nang-gi gtum-mo: the inner mystic heat (66-69)1.2.1.3.3 gsang-gi gtum-mo: the secret mystic heat (70-96)1.2.2 nyams-kyi gtum-mo: experiencing the mystic heat (97)1.2.2.1 thun-mong-gi nyams: the common experiences (98-116)1.2.2.2 khyad-par-gyi nyams: the special experiences (117-136)1.2.3 mchog-gi gtum-mo: the sublime mystic heat (137-146)1.3 bogs-’don: the [two] deriving benefits (147-179)1.3.1 drog-kyi bogs-’don: the deriving benefit of warmth (148)1.3.1.1 lus-gnad: the essential point about the body (149-130)1.3.1.2 rlung-gnad: the essential point about the energy winds (131)1.3.1.3 dmigs-pa’i gnad: the essential point about the [visualization] supports (132-162)1.3.2 dbe-ba’i bogs-’don: the deriving benefit of bliss (163)1.3.2.1 yid-rig: the mental consort (164)1.3.2.2 ’bar-’dzag: blazing and dripping (163-178)1.3.2.3 lus-kyi ’khrul-’khor: the physical miraculous rotations (179)2 sgyu-lus (1-23)2.1 ma-dag-pa ’i sgyu-lus sgyu-mar sbyang-ba: purifying the impure illusory body as illusion

(2-3)2.2 dag-pa ’i sgyu-lus sgyu-mar sbyang-ba: purifying the pure illusory body as illusion (6)2.2.1 bskyed-rim sgyu-ma: the [treatment of] illusion in the developing stage (7-13)2.2.2 rdzogs-rim sgyu-ma: the [treatment of] illusion in the completion stage (14-22)2.3 gnyis-bsdus-kyi chos tbams-cad sgyu-mar sbyang-ba: purifying all constituents of both

[pure and impure maydkaya'] as illusion (23-23)3 rmi-lam (1-32)3.1 gzung-ba: seizing [the dream] (2)3.1.1 ’dun-pa’i stobs-kyis gzung-ba: seizing by means of a zealous resolution (3-6)3.1.2 rlung-gi stobs-kyis gzung-ba: seizing by means of the energy winds (7)3.1.3 dmigs-pa’i stobs-kyis gzung-ba: seizing by means of the [visualization] supports (8)3.1.3.1 dngos: [the visualization support] itself (9-10)3.1.3.2 spogs chog: how to get the benefit (?) (11-13)3.1.3.3 ’byams-gcad-pa: preventing [the dreams] from spreading out (14-22)3.2 sbyang-ba: purifying (23-27)3.3 sgyu-mar bslab-pa: training in the illusion (28-29)3.4 rmi-lam-gyi de-kho-na-nyid bsgom-pa: attending to the essence of the dream (30-32)4 ’od-gsal (1-37)4.1 gzhi’i ’od-gsal: the radiant light of the ground (2-3)4.2 lam-gyi ’od-gsal: the radiant light of the path (4-33)4.2.1 nyin-mo-lam dang rang-bzhin gcig-tu bsre-ba: mixing with the actuality [of the radiant

light] in the day-time (5-13)4.2.2 mtsban-mo-lam dang rang-bzhin gcig-tu bsre-ba: mixing with the actuality [of the

radiant light] in the night-time (14-32)4.2.3 bar-do-lam dang rang-bzhin gcig-tu bsre-ba: mixing with the actuality [of the radiant

light] in the intermediate state (33)

160 [16]

4.3 ’bras-bu'i od-gsal: the radiant light of the goal (34-37)5 bar-do (1-63)5.1 ’od-gsal chos-sku’i lam-khyer \ using the radiant light as a path to the [experience

of] dharmakaya (2-25)5.2 zung-'jug longs-spyod-rdzogs-sku'i lam-khyer: using the coincidence as a path to the

[experience of] sambhogakaya (26-45)5.3 skye-ba }dzin-pa sprul-sku’i lam-khyer. using the taking birth as a path to the

[experience of] nirmdnakaya (46-63)6 ’pho-ba (1-19)6.1 Vpho-ba gsum: the three transferences] (1-5)6.1.1 chos-skur 'pho-ba: the transference into the dharmakaya (2)6.1.2 longs-skur 'pho-ba: the transference into the sambhogakaya (3)6.1.3 skye-ba ’dzin-pa: taking birth (4-5)6.2 mam-shes bla-ma'i pho-ba: the transference of consciousness into the guru (6-19)6.2.1 sbyang-ba\ purifying (9-18)6.2.2 las-la sbyar-ba: the practical application (19).

Every passage is headed by the progressive number of the quotation with references to the context (outline and Evans-W entz’s translation), and to the place in the SDhU glossed by it.

< gtum mo >

1 (1.2.1.3.2 EW, §§ 67-69) cf. SDhU, 11. 3-4, 7-8[5b.5] lus stong rai dbus su rtsa dbu ma ngo bo chos nyid mtshon pas stong pa / kha dog bde ba mtshon pas dmar ba / byed las sgrid pa dag pas gsal ba / mtshan nyid srog shing mtshon pas drang ba ste mtshan nyid bzhi Idan / tshangs bu ga nas Ite }og sor bzhir zug pai sna gnyis bead khar yod pa / g-yas [6a] g-yon du ro brkyang gnyis lug rjud kyi rgyu ma Ita bu klad rgyai steng nas mdun du ’khyogs shing sna 7 sgor zug pa / mar sna dbu ma 7 nan g du chud pas yi ge cha 7 phong Ita bu / rtsa gsum 'dus mtshams spyi bor rtsa *dab sum cu rtsa gnyis kha ’og tu Ita ba / mgrin par bcu drug yar Ita ba / snying gar brgyad mar Ita ba / Ite bar drug eu rtsa bzhi yar Ita bas gdugs kyi rtsib ma Ita buam / shing rtai }khor lo dang rgyud bzhin du bsgom mo.

2 (1.3.2.2 EW, § 165) cf. SDhU, 1. 5[9b.5] dngos gzhi 'bar ’dzag la / lus gnad me thab drug chings rlung gnad sbyor ba bzhi Idan / dmigs pai gnad.

3 (1.3.2.3 EW, § 179) cf. SDhU, 1. 5[10a.6] rtsa ba 7 'khrul ykhor nà ro drug [1 Ob] skor dang / nyi shu pa dang / Inga bcu pa la sogs pa bya 'o.

4 (1.1.3.2 EW, § 25) cf. SDhU, 1. 6[3 a. 4] rlung gnad ni rlung ro lan gsum bsal nas / steng rlung mnan / *og rlung y id tsam ’then pai kha sbyor tsam thub ’dzin pa.

[17] 161

5 (1.2.1.2.1 EW, §§ 56-61) cf. SDhU, 1. 6[5a.4] / bmgub dang dgang dang gzhil ba dang // 'phang bar bya dang mam bzhi // sbyor ba bzhi Idan ma shes na // yon tan sky on du 'gyur ba 'i nyen /

zhes pa'i don phyi'i sor bcu drug tsam gyi thad nas sgra med du sna gnyis kyi nang du gzhug pa bmgub pa / de Ite 'og tu mnan / }og rlung cung zad 'then nas kha sbyor du 'dzin pa dgang ba / mi thub la khad pa dang bmgub chung by as / g-yas bcag / g-yon bcag / cha mnyam du bcag [5b] pa gzhil ba / de nas mi thub la khad pa dang sna gnyis nas / dang po dang mjug tu shed chung zhing / bar du shugs che bar dbyung ba mda' Itar 'phang ba 'o.

6 (1.3.1.2 EW, § 151) cf. SDhU, 1. 6[9a.6] rlung gnad ni steng mnan / 'og bsdam [9b] pai bum pa can bo.

7 (1.2.1.3.3 EW, §§ 71-86) cf. SDhU, 11. 9-11[6a. 4] Ite fog sor bzhi'i dbu m ai nang ro brkyang gnyis ’dzom pa ’i rtse mor / a thung shad (pü) ti'i mam pa can sor phyed pa / kha dog dmar ser / reg bya tsha ba / spu rtse rlung gis bskyod pa Ita bur bskyod pa myur ba phem phern gyi sgra sgrog pa dang / spy i bo'i dbu ma’i nang du ham yig dkar po bdud rtsi }dzag la khad pa gsal btab nas / rlung bmgubs pa ro brkyang gi lam du song / de gnyis phus btab pa Itar gang nas dbu ma’i nang du zhugs / a shad la phog pas dmar Item gyis song / dgang ba dang gzhil ba 'i tshe de kho na la sems rtse gcig tu gzhag / [6b] dbyung ba 'i dus rlung dbu ma 'i nang nas sngo 'phyur 'phyur don par bsams nas / dngos su sna nas 'bud do // de la sems rtse gcig pa thob nas / de nas tshul de 'dra ba'i rlung thebs gnyis pas / a shad las me sor phyed pa rtse mo shin tu mo ba 'bar bas / mtshan nyid bzhi Idan du gyur ba 'phang thung Ita bur bsam / rlung de 'dra ba re res mes sor phyed phyed sbar bas brgyad kyis Ite bar sleb / rlung khug pa bcus Ite ba'i rtsa 'dab mes gang / yang bcus Ite ba nas mar song rkang sor gyi rtse'i bar mes gang / de nas bcus yar 'bar bas snying ga man gang / bcus mgrin pa dang / bcus spyi bo gang ba'bar ba la dmigs nas / nam mkha'i ba ni rim bzhin zho.

8 (1.3.2.2 EW, §§ 170-78) cf. SDhU, 1. 11[10a.3] kam yig chil gyis bzhu ba'i rgyun mgrin pa'i rtsa 'khor gang bar babs pas dga' ba'i dbe ba dang / mam pa sna tshogs pa'i skad cig ma dang / stong pa'i ngang du mnyam par gzhag / de nas snying ka gang ba mchog dga' dang / mam par smin pa dang / shin tu stong pa / Ite bas khyad dga' dang / mam par nyed pa dang / stong pa chen po / gsang ba'i sna rtse'i mthar thug par babs pas lhan cig skyes pa'i dga' ba / mtshan nyid dang bral ba'i skad cig thams cad stong pa 'od gsal ngos gzung nas / 'dzag med du gzung bas Ite ba snying ka mgrin pa spyi bo gang ba dga ' ba nas lhan skyes kyi bar ngos gzung bar bya'o.

9 (1.2.3 EW, § 142) cf. SDhU, 1. 12[8b.6] Ite ba / snying ga / mgrin pa / spyi bo mams su rgyu mthun dang / mam smin dang / skyes bu byed [9a] pa dang / bral ba'i 'bras bu'i tshul bzhi.

< sgyu lus >10 (2.2.1 EW, §§ 8-13) cf. SDhU, 11. 19-22[lia . 1] rdo rje sems dpa' am / yi dam gyi lha gang yang rung ba'i bris sku 'gying log me long du

162 [18]

'char du bcug la / de’i gzugs brnyan la mig dang shes pa ma ’gyur bar bltas nas de ji Ita ba yid yul du bsgoms pas ’char ba dang / me long dang rang gi bar du bsgom de nas rang me long nang gi lha’i gzugs de ji Ita bar bsgom pas / reg tu rung ba tsam du 'char na / gang mthong ba’i gzugs gcig de Ita bu’i lha’i skur bsgom / de gsal na gang mthong ba’i gzugs thams cad yi dam gyi lha de Ita bur gsal btab pas / snang ba thams cad lha ’i rol par ’char ba lha ’i de kho na nyid ces by a.

11 (2.2.2 EW, § 17) cf. SDhU, 1. 23[11 a.6] rlung [lib] sems dbu mar tshud / mam par rtog pa zhi nas.

< rmi lam >12 (3, 3.1 EW, § 1) cf. SDhU, 11. 23-26[lib .6] rmi lam la / gzung ba / sbyang ba / sgyu mar bslab pa / rmi lam gyi de kho na nyid [12a] bsgom pa bzhi las / dang po gzung ba la / ’dun pa’i stobs kyis gzung ba / rlung gi stobs kyis gzung ba / dmigs pa’i stobs kyis gzung ba gsum.

13 (3.1.3.1 EW, §§ 9-10) cf. SDhU, 11. 27-28[12a.6] rang nyid Itar bltas pa’i mgrin pa’i dbus [12b] su gsung rdo rje’i ngo bo ah yig dmar po gsal btab / de ’i ’od kyis snang ba thams cad me long nang gi gzugs bmyan Itar snang la rang bzhin med pa 7 sgyu mar bsgoms pas zin par }gyur ro.

14 (3.2 EW, §§ 23-26) * cf. SDhU, 11. 28-29[13 a. 4] nyal khar mgrin pai dbus su thig le dmar po’i nang du gang blta ’dod pa’i zhing khams de’i yon tan thams cad gsal bar shar bar mos te sems gzung bas / dga’ Idan nam / bde ba can / mngon par dga ’ ba la sogs pa gang ’dod pa ’i zhing khams mthong ba.

< ’od gsal >13 (4.2.1 EW, §§ 9-13) cf. SDhU, 11. 32-34[14a.4] ngos rtog pa snga ma ’gags phyi ma ma skyes pa’i bar du ’dzin / lam du tilli pa’i chos drug gis slong ste / de yang

/ mi mno mi bsam mi dpyad cing // mi bsgom mi sems rang babs gzhag /

de Itar bsgoms pas gang snang stong nyid du shar ba ’od gsal bu / rtog pa snga phyi’i so mtshams su sems kyi gnas lugs sgrib med du shar ba ’od gsal ma / de ngo shes pa ’od gsal [14b] ma bu ’dres pa ’am / lam dang rang bzhin gcig tu ’dres pa zhes bya’o.

16 (4.2.2 EW, § 17) cf. SDhU, 11. 32-34[14b.4] ngos nyin par gyi rtog pa ’gag rmi lam gyi snang ba ma byung ba’i bar du ’dzin.

17 (4.2.2 EW, §§ 21-24) cf. SDhU} 11. 32-34[14b.3] lus lhar bsgoms pa’i snying padma ’dab ma bzhir gyes pa’i dbus su hum / mdun du a j g-yas su nu / rgyab tu la / g-yon du ra gsal btab / gnyid du thim thim ’gro ba’i tshe snang grags thams cad [15a] rang la thim / de padma ’dab bzhi la / de nas gnyid kyis cher bzi ba’i tshe mdun gyi a la thim / de g-yas kyi nu / de ta / de ra la / de hum / hum gi zhabs kyu ha / de zla tshes / de thig le / de na da.

[19] 163

< bar do >18 (5, 5.1 EW, §§ 1-2) cf. SDhU, 1. 42[15b. 3] ¿o ¿o po W gsal chos sku’i lam khyer / gnyis pa zung ’jug longs spy odrdzogs sku’i lam khyer / gsum pa skye ba ’dzin pa sprul sku’i lam khyer dang gsum.

19 (5.1 EW, §§ 7-11) cf. SDhU, 11. 43-45[16a.2] mig sogs dbang po Inga’i rlung nang du thim pas gzugs sogs kyi snang ba nub pa / snang ba thim pa / de nas sa chu la thim / lus kyi zungs shor / chu me la thim / skom zhing kha sna bskams / me rlung la thim / drod yal / rlung mam shes la thim.

20 (5.1 EW, § 19) cf. SDhU, 11. 43-45[16b.2] ’chi srid kyi dngos gzhi / bar do ’go rtsom pa’i thog ma yin pas / gdam ngag pa mams kyis bar do dang po zhes bya’o.

21 (5.1 EW, §§ 22-25) cf. SDhU, 1. 45[16b.3] thim rim gyi steng du ma beos par glod pas thim rim shar grol du song ba ’od gsal bu / de’i rkyen gyis bzhi pa ’od gsal shar ba ma / de sngar ’dňs kyi mi dang ’phrad pa Ita bur rig pa ’od gsal ma bu ’dres pa zhes by a ste / ’od gsal de la nam ’dod du gnas nas / de nas lugs bzlog gi snang ba gsum gyis zung ’jug gi skur längs spyi bo nas ’phos pa ni / sbyangs pa can sangs rgyas kyis dang / sbyangs pa cung zad dman pa sa beu ci rigs pa’i rdo rje ’dzin pa ’gyur ro.

22 (5.2 EW, §§ 31-42) cf. SDhU, 11. 46-47[17a. 3] gang du skye ’gyur gyi srid pa de’i sha tshugs kyi y id lus dbang po kun tshang ba / ma’imngal ma gtogs gang la’ang mi thogs pa / bsam pa tsam gyis stong gsum bgrod pa’i las kyi rdzu ’phrul can / bar do nang rigs mthun pas mthong / lha’i mig gis mthong / zas su dri za ba / nyi zla mi snang bas / snang ba ’ang min / mun pa ’ang ma yin pas / snang mun ’od kyi bar do / de yang phyed dang bzhi’i zhag tshun brgyal stabs su gnas / de nas shi bar ngo shes pas shin tu my a ngan che ba cig ’byung / de’i dus bar do la bar dor ngo shes pa yod / de’i sngon la brgyal / phyi nas ’khrul snang shas che ba’i phyir / dus de kho nar bar do’i gdam ngag dran dgos pas dus kyi sa zhes bya’o H [17b] lam khyer ni / de las srid pa’i bar ma dor // sgyu lus zung ’jug skur gyur te // longs spyod rdzogs pa ’i sku thob bo // zhes pas / shi bar ngo shes pa dang / rang lus lhar bsgom / de nas rjes gzhig gam / ril ’dzin dran pas ’od gsal du chug / de nas lugs bzlog gi snang ba gsum rgyur byas pa’i ’bras bu zung ’jug rdo rje ’chang du bzhings pa’i sangs rgyas pa yin no.

23 (5.3 EW, §§ 60-61) cf. SDhU, 11. 48-55[18a.4] ’jigs skrag sogs snang ba thams cad sgyu mar dran na mngal ngan pa ’gag / stong pa dang / bla ma’i dam du dran na mngal ngan pa ’gag.

< ’pho ba >24 (6.1 EW, §§ 2-4) cf. SDhU, 1. 57[18b.2] dang po bar do rab chos skur ’pho ba ni / bar do dang po la ’od gsal mngon du byas pa de’° U gnyis pa ’bring longs skur ’pho ba ni / bar dor zung ’jug gi skur bzhengs pa’o // gsum pa tha ma skye ba ’dzin pa la bya’o.

25 (6.2 EW, §§ 10-19) cf. SDhU, 1. 62-65

164 [20]

[18b.6] rang rje btsun ma stong rar bsgoms / lus kyi dbus drang por rtsa dbu ma khang stong [19a] gi ka ba Ita bu yog zum pa / steng rgya mthongs kha phye ba Ita bur bsams pai gtsug tu / bla ma rdo rje ychang stong ra 7 sku 7 nang du ye shes kyi rtsa dbu ma dang / rang gi gnyis kha sbyar du bsams / bla ma 7 thugs kar hum yig sngon po dang / rang gi snying kar mam shes kyi ngo bo hüm yig spus bris pa Ita bur bsams / Hung bum pa can bsgoms / bla mayi thugs kayi hüm yig gi zhabs kyu nar gyis brkyang / snying ka 7 mam shes kyi ngo bo la ykhril nas gyen du drangs par bsams / rlung phyir ybud pa dang hik gi sgrags dbugs thengs gcig la nyer gcig sngangs stabs su bya yo // des hüm spyi bor sleb par bsam / has ythur du phab / rtags ma byung bar du sbyang // gnyis pa las la sbyar ba 7 tshe / bla ma 7 thugs kar thim / bla ma yog min gshegs / bsam du med pa 7 dang la gzhag go.

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