The Tibetan Text of the Karnatantravajrapada

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

The sNyan-brgyud rdo-rje i tshig-rkang [Karnatantravajrapada), or sNyan-brgyud rdo-rje mal-'byor-ma (Karnatantravajrayogim), was translated into Tibetan in the first half of the 11th century by the Indian Nâropa (956-1040) and his Tibetan disciple Mar-pa Chos-kyi blo-gros (1012-97).

W e can appreciate the significance of this work only if we consider its crucial position in the esoteric heritage of the Marpan school of Tibetan Buddhism, and especially within the textual tradition of that bKa’-brgyud collection of esoteric teachings known under the title of bDe-mcbog snyan-brgyud, or bDe-mchog m kha-'gro snyan-brgyud. One of the compilers of the collection, the master Zhang Lo-tsa-ba, in his introductory notes on the contents of the teachings included therein (*), gives us precious information about the position of the sNyan-brgyud rdo-rje'i tshig-rkang in that context. W e read in fact that, while the roots of the aural transmission [snyan-brgyud) are thoroughly expounded in the Sambarakhasama (Tôh. no. 415) and in all the tantras of Cakrasamvara (Tôh. nos. 368-414), their meaning is exposed in the adamantine verses [rdo-rje'i tshig-rkang) pronounded by Vajradhara to Jnànadàkinî, and in the small text [gzhung chung) composed by Tilopa, as well as in the epitomes [chan: tippani) and commentaries ['grelwrtti) on that material (2). Consistent information can be found in Padma dkar-po (3), who ascribes the sNyan-brgyud rdo-

(*) Zhang Lo-tsa-ba Byang-chub ’od-zer, alias Grub-pa dpal-bzang-po (-1237?), Zhang-lo’i thim-yig,

in Bde mchog mkka' 'gro snan rgyud (Ras chun snan rgyud). A manuscript collection o f orally transmitted

precepts focussing upon the tutelaries Cakrasamvara and Vajravdraht. Representing the yig-cha compiled by

Byan-chub-bzan-po. Reproduced from a rare manuscript in the library o f Apho Rimpoche, N ew Delhi 1973,

pp. 1-5.

(2) Op. c it.y p. 2: snyan-brgyud-kyi rtsa-ba rgyas-par bstan-pa ni I bde-mchog nam -m kha’ dang mnyam-

pa I ’khor-lo sdom-pa’i brgyud thams-cadyin I de-dag-gidon bstan-pa ni I rdo-rje-’chang-gisye-shesmkha’- ’gro-

ma-la gsungs-pai rdo-rje’i tshig-rkang I te-lo-pas m dzad-pa’i rdo-rje’i gzhung-chung I d e ’i chan dang 'grel-pa...

(3) Kun-mkhyen Padma dkar-po (1527-1592), m K ha’- ’gro snyan-brgyud-kyi dpe-tho, which opens the

Bhutanese edition of the bDe-mchog snyan-brgyud (modern reproduction: Bde mchog snan brgyud nor bu

skor gsum. Collected ancient instructions fo r the practice o f the orally transmitted teachings focussing upon

Cakrasamvara by various masters o f the tradition. Arranged and edited by the Fourth Brug-chen Padma-dkar-

po (1527-1392). Reproduced from a manuscript collection from Bhutan, Sungrab Nyamso Gyunphel Parkhang, Tibetan Craft Community, Tashijong 1985), vol. 1, pp. 1-6. In the dkar-chag o f Padma dkar-po’s gSung-

[l] 385

rje'i tshig-rkang (here titled sNyan-rgyud rdo-rje mal-'byor-ma) to Vajradhara, and the commentary on it, under the title of gZhung chung, to Tilopa (4).

If the hundred lines of Tilopa’s gZhung chung, namely the dPal sDom-pa'i man- ngag zhal-nas snyan-du brgyud-pa yid-bzhin nor-bu (5), are considered to be a vrtti i ’grel-pa) of the sNyan-brgyud rdo-rje'i tshig-rkang, the time of composition of the latter cannot be subsequent to this siddha, that is, the 10th century (6). Moreover, if we take into account the relevant hagiographic literature (;mam-thar), the hypothesis that the one who put into writing Vajradhara’s teaching to Jnanadakinl could be Tilopa himself is reasonable (7).

The sNyan-brgyud rdo-rje'i tshig-rkang belongs to the canonical tradition of the bsTan-'gyur as well as to the paracanonical one. This edition is based on the following sources:

N sNyan-rgyud rdo-rje'i tshig-rkang, in bsTan-'gyur, rG yud-grely vol. p u , fols.134b.6-137a.l of the sNar-thang edition (8).

P sNyan-rgyud rdo-rje'i tshig-rkang, in bsTan-'gyur, rGyud-'grel, vol. p u , fols.140b. 1-142b.5 of the Beijing edition (9).

D sNyan-brgyud rdo-'rje'i tshig-rkang, in bsTan-'gyur, rGyud-'grel, vol. zh i, fols.302b.6-304b.4 of the sDe-dge edition (10).

C sNyan-brgyud rdo-rje'i tshig-rkang, bsTan-'gyur, rGyud-'grel, vol. zh i, fols.302b.6-304b.4 of the Co-ne edition (n ).

X sNyan-rgyud rdo-rje'i tshig-rkang in bDe-mchog m kha '-'gro snyan-rgyud (Ras-chungsnyan-rgyud), pp. 1-6 (12).

’bum , this ‘Text Inventory of the Dakinis’ Aural Transmission’ can be found in the 3rd section, 2nd

rubric, letters nya-ka (Chandra 1963: 117, no. 2501).

(4) Op. c it ., p. 2: snyan-rgyud rdo-rje maWbyor-ma rdo-rje-'chang chen-pos I d e ’i grel-pa gzhung chung

[...] tilli-pas...

(5) ^risamvaropadesamukhakarnaparampardcintdmani, Toh. no. 1529.

(6) The life-span of Tilopa is discussed in Torricelli 1998: 7.

(7) In fact, all hagiographies unanimously report that Tilopa went to the dakinis mansion, in

Uddiyana, where he received esoteric instructions from Jnanadakinl (Torricelli & Naga 1995: 35 f f .).

(8) Original blockprints kept in the IsLAO Library, Rome.

i9) Photolithographical reprint of the Peking Tibetan Tripitaka of the Otani University, Kyoto:7T, vol. L XX XII, no. 4632, p. 37; Cordier, vol. LXXIII, no. 29.

(10) Original blockprints kept in the IsIAO Library; Toh. no. 2338.

(n ) Microfiche reproduction of the Cone Tanjur kept in the Library of Congress, W ashington(Institute for Advanced Studies of World Religions: LMpj 020,181 11/11, vol. 180 (zi), fols. 299b-306a).

(12) Bde mchog mkha ’ ’gro snyan rgyud (Ras chung snyan rgyud). Two manuscript collections o f texts

from the yig cha o f Gtsang-smyon He-ru-ka. Reproduced from 16th and 17th manuscripts belonging to the

Venerable Dookpa Thoosay Rimpoche , vol. II, The Gra-dkar rab-jam-pa Manuscript, Smanrtsis Shesrig

Spendzod, vol. 12, Leh 1971.

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p sNyan-rgyud rdo-rje mal-'byor-ma, in bDe-mcbog mkha'-'gro snyan-rgyud {Ras-chungsnyan-rgyud) skor, pp. 1-11 (13).

7i sNyan-brgyud rdo-rje mal-'byor-ma bzhugs-so, in bDe-mchog snyan-brgyud nor-buskor gsum, book ga, fols. la-5b (14).

x sNyan-brgyud rdo-rje'i tshig-rkang, in gDams-ngag-mdzod, vol. fols.45a-47b (15).

8 sNyan-rgyud rdo-rje'i tshig-rkang bzhugs-s.ho, fols. la-3a (16).

Moreover, an useful outline of our text is the rDo-rje'i tshig-rkang-gi bsdus-don gab-pa mngon-byung, or rDo-rje'i rkang-gi sa-bcad gab-pa mngon-byung ((3), which can be found in the section cha (fols. 37a-44a.2) of a scholastic manual {yig-cha) of the bKa’-brgyud- pas (17). The name of its author and one of the main compilers of the yig-cha is a Byang-chub bzang-po (Bho-dhi-bha-tra), ‘most probably flourished during the early decades of the 16th century' (18). So we read in the colophon:

This ‘Exposition of the H idden Division of the Adamantine Verses’, not in contradiction with the letter of them for the benefit of the blessed ones who look for spiritual profit, has been compiled and finished by Bodhibhadra in the hermitage of Byang-ri Se-brag. Good fortune!

The analysis of 50 errores significativi, to be found in the above sources of the sNyan-brgyud rdo-rje'i tshig-rkang and listed in Appendix I , prompts us to remark as

(13) Rare Dkar-brgyud-pa Texts from the Library o f Ri-bo-che Rje-drun o f Padma-bkod. Comprising

a selection o f ‘Bde mchog snan rgyud’ texts and the mam thar o f Mitrayogin written by Rin-chen-rgyal-mtshan

( }Od-zer-}bar). Reproduced from the original manuscripts by Tseten Dorjiy Tibetan Nyingmapa Monastery, Camp No. 5, Tezu (Lohit, A.P.) 1974. It is a modern handwritten copy in dbu-med script.

(14) Bde mchog snan brgyud nor bu skor gsum ...y Tashijong 1985, vol. I, pp. 95-104: a reproduction

of the dbu-can handwritten Bhutanese edition of the bDe-mchog snyan-brgyud edited by Padma dkar-po.

(15) Gdams ngag mdzod. A Treasury o f Instructions and Techniques fo r spiritual Realization. Compiled

by ’Jam-mgon Kon-sprul Blo-gros-mtha -yas. Reproduced from a xylographic print from the Dpal-spuns blocks, N. Lungtok and N . Gyaltsan, vol. V, Delhi 1971, pp. 89-94. It is a modern reproduction the dPal- spungs edition in 10 volumes of the gDams-ngag-mdzod by ’Jam-mgon Kong-sprul Blo-gros mtha’-yas

(1813-1899). Fourth ‘treasure’ out of the five (m dzod Inga) of the dPal-spungs edition of his collected

works in 90 volumes, the Rin-cben gter-mdzod-sogs sprulrin-po-ches mdzad-pa’i m dzod mam-pa-lnga (Chandra

1961: 516), the gDams-ngag-mdzod ‘was certainly Kong-sprul’s last great project. Begun about 1886, the

collection was finally completed a few years before Kong-sprul’s death’ (Gene Smith 1970: 64).

(16) Library of Tibetan Works and Archives (LTWA), Dharamsala, Access no. ga 2, 32, 7098. It is a three-folio manuscript on Tibetan paper (written surface: c. 34.5 x 6.3 cm) in dbu-med script, presumably dating not before the last decades of the 19th century.

(17) In Bde mchog m kha’ }gro snan rgyud (Ras chun snan rgyud). A manuscript collection o f orally

transmitted precepts focussing upon the tutelaries Cakrasamvara and Vajravarahi, representing the yig-cha

compiled by Byan-chub-bzan-po, reproduced from a rare manuscript in the library o f Apho R im poche , vol. I, New Delhi 1973, pp. 375-89. The edition of the text is in Appendix II of this study.

(18) Op. cit., English Preface.

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follows. Firstly, as for the canonical tradition, N and D, when they read differently, share all the variant readings with P and C respectively (19). Secondly, as for the

paracanonical sources (x p n x 8 [}), since x and 8 follow all the variant readings of NP with only one exception, and x those of DC, we can infer that, though they are paracanonical, x 8 and x depend on the bsTan-gyur tradition. As regards the other three sources things are quite different. Considering p and 7c, we can count nine cases in which they share the same variant readings against all other witnesses. In twenty cases p reads with NPxS (13 out 20 with 71) against DCx, in twenty with DCx (19 out of 20 with 7u) against NPxS, and in one case it bears a single variant reading. In thirteen cases 71 reads with NPxS (always with p) against DCx, in twenty-five with DCx (19 out of 25 with p) against NPxS, and in three cases it bears single variant readings. From a statistical point of view, p would be equidistant between NPxS and DCx, whereas n appears decidedly closer to the DCx family. But, when we take account of some remarkable lectiones, in particular at line 12 (rdo-rje phag-mo sin-dbu-ra-yi dbang in NPxS and p, omitted by DCx and 7c) and line 46 (line order 46 47 48 49 in DCx and tt, against 46 49 47 48 in NPx§ and p), the two hypotheses gain ground, according to which there is some special affinity between p and NP8, and, respectively, between the Bhutanese tradition of n and the Eastern one of DCx. Accordingly, as for the few attested variant readings of the last witness, because of the above mentioned remarkable variant readings, (5 seems more akin to the tradition from which DCx and n stem.

The following synopsis of the sNyan-brgyud rdo-rje1 i tshig-rkang relies on either Byang-chub bzang-po’s outline and the headings inserted by Kong-sprul into x as glosses in smaller script (;mchan-bu):

— Title and salutation formula.0 11. 1-6: Theme and occasion {gleng-gzhi: niddna). Kong-sprul: ‘The theme

and occasion of these profound instructions’.1 11. 7-9: Preliminaries (sngon-’gro : purvamgama): wish-fulfilling gem of

the transmission-lineage (brgyud-pa yid-bzhin nor-bu : parampardcintdmani). Kong-sprul: ‘The preliminaries to the instructions — first, the wish- fulfilling gem of the transmission-lineage’.

(19) This fact confirms the close dependence of the Beijing edition on the sNar-thang and the one

of Co-ne on the sDe-dge (Vogel 1965: 26-29). W hile DC would depend on the bsTan-’gyur tradition

stemming from the Zhwa-lu edition, N P would follow more closely the old sNar-thang manuscript edition

of the Canon (Ch’en 1946: 54-56; Dung-dkar Blo-bzang ’phrin-las 1989: 199-200). If it is the case, some remarkable variant readings of DC could be due to Bu-ston’s editing work of the Zhwa-lu bsTan-

'gyur (Deb-tber sngon-po in Roerich 1949: 338). In a stricter text-critical perspective, being codices

descripti, P and C should be considered as eliminandi. But, out of hope that further research could cast more light on the history o f the bsTan-’gyur, it seems methodologically proper to keep on in mentioning

them. For analogous reasons, connected with the study of the textual tradition of the sNyan-brgyud rdo-

rje'i tshig-rkang, the critical apparatus of this edition discard neither lectiones singulares nor orthographical peculiarities (cf. Harrison 1978: xiii).

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2 11. 10-142: Actual subject-matter (dngos-gzhi : mauld).

2.1 11. 10-13a: Wish-fulfilling gem of the maturation path (smin-lam yid-bzhin

nor-bu : vipdkamdrgacintdmani). Kong-sprul: ‘The actual subject-matter, or the maturing consecrations — second, the wish-fulfilling gem of the maturation path’.

2.2 11. 13b-142: Wish-fulfilling gem of the liberation path (grol-lam yid-bzhinnor-bu : muktimdrgacintdmani). Kong-sprul: ‘Third, the wish-fulfilling gem of the liberation path’.

2.2.1 11. 14-15: Developing process (bskyed-rim : utpattikram a). Kong-sprul:‘The kalasabhiseka as a path, [or] the developing process’.

2.2.2 11. 16-142: Perfecting process (rdzogs-rim : utpannakrama).2.2.2.1 11. 16-60: Six doctrines (chos drug : saddharma). Kong-sprul: ‘The

guhyabhiseka as a path, [or] the upper door: the six doctrines of total liberation’.

2 .2.2.1.1 11. 16-25: Fierce girl (gtum-mo : candalt).2 .2 .2 .1 .2 11. 26-35: Illusory body tsgyu-lus : maydkdya).

2.2.2.1.3 11. 36-41: Dream state (nni-lam : svapna).

2.2 .2 .1 .4 11. 42-49: Radiant light ('od-gsal : prabhdsvard).2 .2.2.1.5 11. 50-55: Transference ('pho-ba : samkrdnti).2.2 .2 .1 .6 11. 56-60: Entering corpses (grong-jug : parakayapravesa).2 .2 2 .2 11. 61-79: Great bliss (bde-ba chen-po : mahasukhd). Kong-sprul: ‘The

prajndjnanabhiseka as a path, [or] the lower door: the great bliss’.2.2.2.3 11. 80-103: Great seal (pbyag-rgya chen-po : mahamudra). Kong-sprul: ‘The

caturthdbhiseka as a path: the great seal, [or] the illumining pristine cognition’.

2 .2.2.4 11. 104-123: Intermediate state (bar-do : antardbhavd). Kong-sprul:‘Esoteric instructions on the intermediate state as a path for the prevention of it by means of memory’.

2.2.2.5 11. 124-142: Path of secret formulas (gsang-sngags lam : guhyamantramarga).2.2.2.5.1-2 11. 124-127: Eliminating obstructions (gegs-bsal). Kong-sprul: ‘The

profitable elimination of the obstructions to the overall teachings’.2.2 .2 .5 .3.1 II. 128-139: Condensed meaning of cleansing {ga-dar = gad-dar). Kong-

sprul: ‘How the fruit is attained’.2 .2 .2.5.3 .2 11. 140-142: Sealing words Cbka-rgya). Kong-sprul: ‘Fixing sealing words

to the instructions’.— Colophon.

The edition of the sNyan-brgyud rdo-rje'i tshig-rkang has been divided according to the rubrics of the above synopsis. In order to provide the reader with easier cross- references, the text of Byang-chub bzang-po’s outline ((5) in Appendix II follows the same division as well. All the punctuation strokes (shad) occasionally inserted into the verses mark portions of line dealt with separately in ¡3.

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Each unit of the Tibetan text of the Kamatantravajrapada is introduced by the translation of the relevant passage of (3, and followed by the one of the text itself, while the English rendering of Kong-sprul’s glosses (x) finds its place in the footnotes. Due to their mere instrumental function, some common Buddhist technical terms are in Sanskrit in both the translations of Byang-chub bzang-po and Kong-sprul.

SNYAN-BRGYUD RDORJE’I t s h i g -r k a n g

(N 134b.6) (P 140b. 1) (D 302b.6) (C 302b.6)

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Title and Salutation Formula

rgya gar skad du I karna tantra badzra pa da nà ma I bod skad du I snyan brgyud rdo rje’i tshig rkang zhes bya ba II bcom ldan ’das dpal rdo rje ’chang la phyag ’tshal lo I

a) pa da D C : pa dà ki x : ya ga N P x - yo gi p n : ya ka 8 (cf. (S: ya ko); nà ma D C x P « * : na ma

N P 8 (cf. P: na ma); brgyud D C n x : rgyud N P x P 5 (cf. (3: brgyud); rdo rjei tshig rkang N P D C

X x 8 : rdo rje mal 'byor ma p n (cf. P: rdo rje’i tshig rkang).

In Sanskrit Kamatantravajrapada, in Tibetan ‘Adamantine Verses of the Aural Transmission’. Homage to the glorious Vajradhara, the Victorious One!

0. Theme and Occasion

Byang-chub bzang-po (P 376.4-7):As for the textual m atter there are two: (/) the body, or thematic arrangement,

and (/'/) the limbs, or extensive explanations. As for the body or thematic arrangement, there are three: (/) the body or thematic arrangement itself, (//) the teacher Vajradhara’s promise to explain (line 5), and (Hi) the advice to Jnanadakinl to listen devotedly (1. 6). As for the body or thematic arrangement itself, there are three: (/) an expression of wonder followed by a general statement (1. 1), (//) the exposition of

390 [6]

the single points, and (iii) the clarification of any doubt about its origin (1. 4) (20). As for the exposition of the single points, there are four: (/') the kalasdbhiseka (1. 2a),(ii) the guhydbhiseka (1. 2b), (iii) the prajnajnanabhiseka (1. 2c), and (iv) the sabddbhiseka or caturthdbhiseka (1. 3).

I e ma ho II sangs rgyas kun gyi yang dag gsang ba’i mchog I 1I bde chen rgyal po I thig le I mchog gi lam I 2I tshig tu brjod pa kun dang bral ba’i (x 90) don I 3I theg chen skye med rang sgra ’di skad thos I 4I (N 135a) rdo rje ’chang ngas skal ldan don du bshad I 5I gus btud nas ni ye shes mkha’ ’gro nyon I 6

1 b a ’i N P D C x * 8 : ba p n (cf. p: b a ’i). 2 bde chen N P x p ^ 8 : ^ shes D C x (cf. p: bde chen);

thig le N P D C x p f t S : tbeg pa x (cf. 0: thig le). 4 thos D C p n x : ni N P x 8. 6 gus D C p n x

: lus N P x 5 (cf. P: gus).

1 x (89.7): gdams pa zab m o'i gling ( = gleng) gzhi / before 1. 1.

[1] Oho!... The sublime of all buddhas very mysteries: [2] the king of the great bliss (mahasukha), the drop (bindu), the sublime path, [3] the meaning beyond any verbal expression... [4] — these words I heard as the unborn great vehicle’s (mahdydna) own sound — [5] ...I, Vajradhara, will expound [them] for the benefit of the blessed ones. [6] O JnanadakinI, once prostrated in reverence, do listen!

1. Preliminaries

Byang-chub bzang-po ((3 376.7-377.2):As for the limbs or extensive explanations, there are three: (i) at the outer level,

the clearing up of doubts, or the paramparacintdmani concerning with the esoteric teachings of the nirmdnakdya; (ii) at the inner level, the experiential cultivation, or the vipakamdrgacintdmani concerning with the esoteric teachings of the sambhogakaya;(iii) at the secret level, the verification, or the muktimargacintdmani concerning with the esoteric teachings of the dharmakaya. As for the outer level at which doubts are cleared up, or the paramparacintdmani concerning with the esoteric teachings of the nirmdnakdya, there are trwo: (/) the characteristics of the master who teaches (1. 7), and (//) the characteristics of the disciple who is taught (11. 8-9).

I bslab (D 303a) gsum rgyan ldan nyams myong bla ma mchog I 7I dad brtson shes (C 303a; p 3) rab snying rje slob ma’o I 8I nyes dmigs dran pas tshe ’di’i bya ba btang I 9

(20) The manuscript has no mention o f this line, but it is easily detectable from the context.

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7 bslab N P D C x p r c x : slab 8 (cf. p: slab); rgyan D C x : rgyud N P x 8 : brgyud p n; bla ma

N P x it 8 : m a i D C p x. 8 brtson D C x p i c x S : rtson N P (cf. P: brtson); snying rje N P D xp n x : snying rje’i C 8; slob m a’o D C p n x : slob ma ni N P x 8-

7 x (90.1): gdams p a ’i sngon 'gro / / thog mar brgyud pa y id bzhin nor bu / before 1 . 7 ; x inserts a shadafter Idan and nyams myong. 8 N P x 8 insert a shad after dad , (b)rtson and shes rab.

[7] The sublime master Dias] experience {anubhava) adorned with the three trainings (trisiksa). [8] The disciple [has] faith (sraddha), vigour (vtrya), insight (prajnd) and compassion Ckarund). [9] Thanks to the mindfulness of affliction (adinavasmrti), he forsakes the duties of this life.

2. A ctual Subject-Matter2.1-2. Wish-Fulfilling Gems o f the Maturation and Liberation Path

Byang-chub bzang-po (P 377.2-5):As for the inner level at which the experience is cultivated, that is, the

vipdkamargacintdmani concerning with the esoteric teachings of the sambhogakaya, there are three: (/) at the outer level, being the focus on upaya relying on the mandala of powdered colours, the four abhisekas are actually given (11. 10-11); (ii) at the inner level, being the focus on prajnd relying on the mandala of the minium red-like Vajrajnana[dakinl, i.e. Vajravarahl (rDo-rje phag-mo)], there is the adhisthana by means of the four symbolic abhisekas as upaya (1. 12); then, (iii) their concentrated meaning (1. 13a). As for the secret level of the verification, or the muktimargacintdmani concerning with the esoteric teachings of the dharmakaya, there are two: (i) condensed teaching (1. 13b), and (//) extensive explanations.

I thog mar *khor lo sdom pa la brten nas I 10I drug cu rtsa gnyis dkyil ’khor dbang bzhi bskur I 11I lha mo bco Inga dbang bzhi brda yis mtshon I 12I smin par by as nas I thabs shes zung du sbrel I 13

10 brten nasY) C p 71 x : rten te N P x l l c t t N P D C p r c x : bcu x 8. 12 brda N P D C x p x S : brda ’ n.

10 x (90.2): dngos gzhi smin byed dbang / / gnyis pa smin lam y id bzhin nor bu / before 1. 10. 12 N P x (2.5)p (3.2) 8 ( lb .4) insert / rdo rje phag mo sin dhu ra y i dbang / between 11. 11 and 12; P x & insert a shadafter Inga. 13 x (90.3): gsum pa grol lam y id bzhin nor bu between nas and thabs; x 8 insert a shad after nas.

[10] At first one relies on [the mandala of] Cakrasamvara, then [11] he will be given the four consecrations {abhiseka) [in the] mandala of the sixty-two [deities of his retinue]. [12] The four consecrations [to] the fifteen goddesses (devt) will be illustrated by symbols (sanketa) (21). [13] Once brought to maturation {vipaka)y means (;upaya) and insight {prajnd) coalesce.

(21) As we read in N , P, x> P anci 5, it is matter of ‘the consecration of the minium red-like Vajravarahl’.

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2.2.1. Developing Process

Byang-chub bzang-po ([} 377.5-7):As for the extensive explanations, there are three: (/) the teachings focusing on

the utpattikrama, that is, the meditative practices to be performed in connection with the kalasabhiseka, or general wish-fulfilling gem; (//) the teachings focusing on the protections to be activated in connection with the outer level of the four abhisekas,

or commitments’ wish-fulfilling gem (1. 15b); (in) the teachings focusing on thatness in connection with the three supreme abhisekas, or reality’s wish-fulfilling gem. As for the teachings focusing on the utpattikrama, that is, the meditative practices to be performed in connections with the kalasabhiseka, or general wish-fulfilling gem, there are four: (i) the king as the immutable dharmata (1. 14a), (it) the three kinds of ministers as executive (1. 14b), (Hi) the common people as the favourable circumstances of the exalted activities (1. 14c), and (iv) the mixing of thinking in all those as samarasa (1. 15a).

I rgyal po I blon po I rnal ’byor bdun la ’bad I 14I bsre ba ro snyoms I dam tshig gsum la sbyang I 15

14 blon po N P x p S : blon sogs D C x : bio dmangs n (cf. blon po). 15 bsre N P D C x p it x : ire

8 (cf. (3: sre)\ sbyang N P x n 5 • sbyangs p : sbyar D C x.

14 x (90.3): bum dbang lam bskyed rim / before 1. 14; N P x 8 insert a shad after rgyal po and blon po\

X 8 insert another shad after bdun ; x (loc. cit.): / ces pa rgyal po chos nyid m i ’gyur b a i gdams ngag yab

yum gyi bskyed rim rgyas 'bring bsdus pa / / blon po rigs gsum las byed \X \b la m a i rnal 'byor / [2] dbang blang ba / [5] rdor sems bsgom bzlas / dam pa phrin las mthun sbyor / [1] zas [2] gos [3] gnyid [4] bskor

ba [5] smra brjod [6] khrus [7] gtor m a o / after 1. 14. 15 8 inserts a shad after snyom s; x (90.5): ces pabskyed rim sogs snang ba gdod nas skye med stong pa ’i rtsal du shes pa bsre ba / de Itar shes nas bsgom pa

ro snyoms / [1] sku bum dbang < /> [2] gsung gsang dbang / [3] thugs sher dbang / bzhi p a i dam tshig go

I after 1. 15.

[14] King (22), ministers (23), and the exertion in the seven yogas (24): [15] onewill apply himself to mixing, to the same taste {samarasa) (25), and to the threecommitments (samaya) (26).

(22) Kong-sprul explains that ‘the esoteric teaching on the “ king” as the immutable dharmata, is

the utpattikrama of the [union of the] father [Cakrasamvara] with the mother [Vajravarahi], be it in the

abridged, intermediate or detailed [aspect]’.

(23) Kong-sprul: ‘The three kinds of “ ministers” as executive are (1) the guruyoga, (2) the received

abhiseka, and (3) the meditative practice and recitation to Vajrasattva\

(24) Kong-sprul: ‘The favourable circumstances of the pure exalted activities are: (1) eating, (2) dressing, (3) sleeping, (4) circumambulating, (5) muttering, (6) washing, and (7) offering’.

(25) Kong-sprul: ‘It is “ mixing” when one has known the utpattikrama and so forth as appearances

unborn from the beginning, as an empty display. The “samarasa” is the meditative practice on the basis

of such a cognizance’.

(26) Kong-sprul: ‘The “samayas” are related (1) with the kalasabhiseka for the buddha-body, (2) with

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2.2.2. Perfecting Process

Byang-chub bzang-po (P 377.7-378-2):As for the teachings focusing on thatness in connection with the three supreme

abhisekas, or wish-fulfilling gem of reality, there are five: (/) the saddharma of total liberation, or the upper door, focusing on the essentials of the nadis and vayus, that is, the utpannakrama in connection with the guhydbhiseka\ (//) the esoteric teachings on mahasukha, or the lower door, that is, the dakinis secret pronouncement in connection with the prajfidjndndbhiseka; (iii) mahamudra, or the illumining jndna, that is, the casting light of jnana in connection with the iabddbhiseka\ (iv) the instructions on antardbhava, or the prevention of it by means of memory as a path; {v) the transforming activities and performances into spiritual provisions, or the esoteric teachings on the guhyamantramdrga.

2.2.2 .1 . Six Doctrines

Byang-chub bzang-po (p 378.2-3):As for the doctrines of total liberation, or the upper door, focusing on the essentials

of the nadis and vayus, that is, the utpannakrama in connection with the guhydbhiseka, there are six: (/) cand alt, or self-igniting warmth and bliss; (ii) mdyakdya, or self-liberation from the eight conditions of this world; (Hi) svapna, or self-cleansing from delusion;(iv) prabhasvara, or going beyond the darkness of avidya; (i>) samkrdnti, or the elixir which turns things into gold; (vi) parakdyapraveia, or rejecting an external aspect.

2.2.2 .1.1 . Pierce Girl

Byang-chub bzang-po (P 378.4-379-5):As for canddli, or self-igniting warmth and bliss, there are two: (/) condensed

teaching (1. 16), and (//') extensive explanations. As for the extensive explanations, there are four: (/) outer canddli, (ii) inner canddli, (iii) secret canddli, and (iv) thatness canddli. As for the outer canddli, there are two: (;) the essentials of the body free from faults (1. 17a), and (//) the essentials of the sphere of activity as mental supports (1. 17b). As for the inner canddli, there are two: (/) the essentials of the nadis as abodes, and (//) the bodhicittas as their arrangement. As for the essentials of the nadis as abodes, there are two: (i) the illustration of the main nadis (1. 18a), and (//) the illustration of the four cakras (1. 18b). As for the bodhicittas as their arrangement, there are two : (/) their essential natures (1. 19a), and (ii) their action (1. 19b). As for the secret canddli, there are three: (/) the vayus mode of existence, (ii) the adamantine recitation (1. 20a), and (iii) the meditative practice of the five fundamental

the guhyabhiseka for the buddha-speech, and (3) with the prajnajndnabhiseka and caturtabhiseka for the

buddha-m ind’.

394 [10]

vayus (1. 20b). As for the vayus mode of existence, there are two: (/) the appreciation of their essential nature (1. 19c), and (it) the way of getting into their pith (1. 19d). As for the thatness canddli, there are two: (i) condensed teachings, and (//) extensive explanations. As for the condensed teachings, there are two: (i) the completed binding of the vital principle of consciousness within (1. 21a), and (//) the exposition of its action (1. 21b). As for the extensive explanations, there are five: (/) the quality coming from being accustomed to the four anandas (1. 22), (it) the place of their attainm ent (1. 23a), (tit) the condition of the attainm ent there (1. 23b), (iv) the essential nature of the quality itself (1. 23c), and (v) the manifestation of the fruit when what is to be forsaken is pure in its own place (11. 24-23).

I gtum mo bde drod rang ’bar (x 3) lam gyi gzhung I 16I lus gnad bdun ldan I lha sku stong ra gnad I 17I dhuti la la ra sa I ’khor lo bzhi I 18I a ham I ’bar ’dzag I srog rtsol thur sel I bcud I 19I rdo rje (p 4) bzlas pa I rtsa ba’i rlung Inga bsgom I 20I zin dang brtan pas I shes rab snyoms par ’jug I 21I dga’ bzhi goms (71 98) pas rtsa rlung thig le ’dres I 22I dhu tir I rlung sems tshud pas I mi rtog pa I 23I nyon mongs rang zhi bde gsal rgyun mi ’chad I 24I ngo bo (8 2a) mthong nas chos sku’i ngang du gnas I 25

17 sku N P x p 8 : sku ’i D C x (cf. p: sku). 18 dhu ti D C p n x : dhu t i 8 : dhu ti N P x (cf. p: 'du

ti); la la N V Y) C ’ la Id p \ Inga la n (cf. P: la); w m N P D C x ^ x 8 : w m p (cf. p: ra sa);

bzhi / / D C x p n x 8 : bzhi a ham // N P. 19 thur N D C x p ^ x S : thul P (cf. p: thur); bcud N P

X p ti 8 : gcud D C x (cf. p: bcud). 20 rdo rje D C x * 8 : rdo rje'i N P p k (cf. P: rdo rje'i); bzlas pa

P D C x P ti x : zlas pa N 8 (cf. P: ’das pa); bsgom N P D C x p n x : sgom 8. 21 brtan P D C x P n

x 8 : bstan N (cf. P: bstan); pas N P x p r c 8 : p t f D C : nas x (cf. p: pa); shes rab D C p n x : thabs shes

N P x 8 (cf. P: thabs shes); snyoms N P D C p r c x S : Itas x • 22 goms N P D C x ^ x S : gom p; ’dres

N P D C x p x : bsre 71 : dren 8. 23 dhu tir rlung sems D C n : dhu tir rlung sems 8 : dhu tir rlung sems

N P x • dhu tir rlang sems x : rlung sems dhu tir p (cf. p: dhu tir rlung sems); tshud D C p n x : ’dus N

P x $ (cf. P: tshud).

16 x (90.5): gsang dbang lam steng sgo mam grol chos drug / before 1. 16. 17 8 inserts a shad after ldan.

18 8 inserts a shad after sa. 19 8 inserts a shad after ham, dzag and sel. 20 8 inserts a shad after pa.

2 1 8 inserts a shad after dang and pas. 23 8 inserts a shad after tir and pas. 24 8 inserts a shad after zhi.

[16] The fierce girl, or self-igniting warmth and bliss, is the foundation of the path. [17] The body [once settled] in the sevenfold posture, the main point is [its visualization as identical with] the meditational deity’s body in its hollowness. [18] The central energy channel (avadhuti), the left one (laland), the right one (rasand), and the four energy wheels (cakra)\ [19] A and H A M , [the former’s] igniting and [the latter’s] melting: [it is] the stretching of life-giving breath (prdnaydmd) which directs the energy wind downward (apdna), and permeates [the subtle body of the melted HAM ]. [20] In an adamantine recitation (vajrajdpa), one will attend to the

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five fundamental energy winds {mülavàyu). [21] Once done and firm [in that], one is meditatively absorbed in the insight. [22] W hen accustomed to the four extasies (ânanda), the energy channels {nâdî)y the energy winds (vayu)y and the drops are mixed. [23] W hen the central energy channel has been entered by the vital principle of consciousness, [there is] the absence of thought-constructions (<akalpanà). [24] The defilements (klesa) rest in themselves, and the continuity of bliss and radiance will not break up. [25] Perceiving the truth of being {bhdva)y one dwells in the sphere of the buddha-body of absoluteness {dharmakdya) .

2 .2 .2 .1 .2 . Illusory Body

Byang-chub bzang-po ([5 379.6-380.1):As for mayàkâya, or self-liberation from the eight conditions of this world,

there are two: (/) condensed teaching (1. 26), and (//) extensive explanations. As for the extensive explanations, there are four: (/) the transmutation of the lower into supreme by means of the elixir which turns things into gold (1. 27); (ii) the characterization of illusion through similes, (///) the disentanglement from the meshes of the eight conditions of this world (1. 33), and (iv) the subsequent meditation on illusion connected with the fruit. As for the characterization of illusion through similes, there are two: (/) the proof of the deceptiveness of appearances by means of similes (11. 28-30), and (//) the characterization of their sense (11. 31-32). As for the subsequent meditation on illusion connected with the fruit, there are two: (/) the meditation itself (1. 34), and (//) the attainment of the two spiritual bodies as fruit (1. 35).

I bogs ’don sgyu lus chos brgyad rang grol la I 26I ’khor ’das thams cad (x 91) sgyu (P 141a) mar shes bya ste I 27I sgyu ma ’ang ’ja’ tshon chu zla lta bu’o I 28I da ltar snang ba dngos po’i chos rnams ni I 29I bden cing rtag na ’gyur bar ga la rigs I 30I ’khrul gzugs yin phyir don la grub pa med I 31I gzugs rnams snang stong sgra rnams brag char ltos I 32I gnyis ’dzin zhig pas chags sdang kun dang bral I 33I de ltar shes pas sna tshogs zhen med spyod I 34I ’ja’ lus (p 5) chos sku thob par ’gyur ro kye I 35

26 bogs N P D C x ^ x S : bog P (cf. (J: bogs). 21 bya ste N P x P * 5 • byas te D C x. 28 ma 'ang N P D C x i t x S : w j 'am p (cf. ma 'ang). 29 da ltar N P D C x * 8 : d e ltar p it\ snang ba D C

X n x : snang ba'i N P p S. 30 bden N P D C x p n x : bde 8; rtag N P D C x p x S : rtags iz; ’gyur bar

N P D C x x S : ’gyur ba p. 31 gzugs N P D C x p x 8 : p ^ 7 c (cf. 0: gzugs). 32 char N P x P « 8 : car

D C x; ltos N P D C p it x 8 : las x- 35 chos sku N P D C x x 8 : chos ky i sku ni p it ; ro kye N P

D C x * : ro skye 8 : om. p it.

21 8 inserts a shad after ’khor and 'das.

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[26] As for the profitable [practice of the] illusory body, or self-liberation from the eight [worldly] conditions (astau lokadharmah), [27] one will know everything — samsara and nirvana — as illusion {maya). [28] The illusion itself is like a rainbow (indràyudha) y a reflection of the moon in the water (udakacandra). [29] Now, as for appearances, that is, the phenomena (<dharma) of what is existent fvastu), [30] if they were true and permanent, how would it be proper their changing? [31] Since they are deceptive forms (rüpa), as for their sense, it is not existing. [32] Be the forms looked at as empty appearances, sounds as echoes! [33] W hen wavering has vanished, once is free from all desire (raga) and aversion (dvesa). [34] Having known in this way and made use of the manifold without any kind of craving, [35] the rainbow body and the buddha-body of absoluteness will be attained!

2.2.2 .1 .3. Dream State

Byang-chub bzang-po (p 380.1-3):As for svapnay or self-cleansing from delusion, there are two: (/) condensed

teaching (1. 36), and (//), extensive explanations. As for the latter, there are five: (/) holding by means of the iron-hook of mindfulness (1. 37), (//) purifying by means of exhortations (1. 38a), (///) performing the exalted activities which bless the illusion,(iv) the meditative attention to the dreams’ thatness (1. 40), and (v) the way of reaching the end (1. 41). As for performing the exalted activities which bless the illusion, there are five: (;) increasing the dream (1. 38b), (//) transforming (1. 38c), (Hi) projecting (1. 38d), (iv) removing obstructions (1. 38e), and (v) ejecting the meteor of the body where one wishes (1. 39).

I mtshan dus rmi lam ’khrul pa rang sangs la I 36I sgo gsum 'bad pa dran pa’i lcags kyus gzung I 37I ’dzin sbyang I spel I bsgyur I sprul cing I gegs rnams (N 135b) sel I 38I nyi zla zhon dang zhing khams mtha' dag bgrod I 39I bzang ngan sgyu ma cir snang rang grol ltos I 40I mthar phyin (n 99) sa beu non nas don chen thob I 41

37 ’bad pa N P D C n x : ’bad pas x p 8; dran p a ’i N P D C x ^ x 8 : dran pas p; kyus N P D C x

p n x : skyus 8; gzung D C p x : bzung N P n : zung x 8. 38 ’dzin D C p x : zin N P x w 8; sbyang

D x n : sbyangs C : sbyong N P x P B (cf. 0: sbyang); bsgyur D C p n x : sgyur N P (x?) B (cf. p : bsgyur); cing N P D C x x 8 : zhing p : dang n (cf. P: cing); set D C x : bsel P : bsal N x P rc B (cf. P: gsal). 39

mtha D C x p x B : m kha’ N P; bgrod P D C x p it x 8 : dgrod N .

38 8 inserts a shad after sbyong, spely sgyur and cing.

[36] As for the [practice in the] dream state, or self-cleansing from delusion (bhranti) during the night, [37] one has to cultivate the three gates [of body, speechand mind], that is, to hold [them] by means of the iron-hook of mindfulness. [38] Onepurifies what he is holding, increases, transforms, projects, removes the obstructions.

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[39] He [then] rides the sun and the moon, and traverses thoroughly the [buddha-] fields (buddhaksetra) . [40] Good and bad [dreams]: under whichever] illusion they [may] appear, one has to look at the self-liberation! [41] Having reached the end, [that is] having ascended the ten spiritual levels {daiabhumayah), the great goal is attained.

2 .2 .2 .1 .4 . Radiant Light

Byang-chub bzang-po (p 380.4-381.4):As for prabhasvara, or going beyond the darkness of avidya, there are two: (/)

condensed teaching (1. 42), and (ii) extensive explanations. As for the latter, there are five: (/) with respect to the essentials of the body, the [bodhi]cittas’ dwelling in their place (1. 43a); (//) with respect to the essentials of the sphere of activity, penetrating the meditative practices (1. 43b); (///) seizig the elephant of avidya by means of the eye of jnana; (iv) the identification of jnana by means of the samadhis (11. 47-48); (v) the subsequent actions rising the profit of prabhasvara (1. 49). As for seizig the elephant of avidya by means of the eye of jnana, there are three: (/) which means are to be taken, (ii) when to take them, and (iii) mixing the four kinds of prabhasvara with the diverting modes of the day and the arising modes of the night (1. 46). As for which means are to be taken, there are three: (;) retaining the unspoiled bindus (1. 44a); (ii) generating and maintaining a devoted love (1. 44b); {iii) liberating and maintaining oneself free from the three poisons (1. 44c). As for when to take [the means], there are two: (/) while sleeping, to hold the dreams from between before and after (1. 45 a); (//) at day time, to hold the thought from between before and after (1. 45b).

I khyad par ’od gsal ma rig mun bral la I 42I lus gnad I thabs ldan ting ’džin bzhi la sbyor I 43I thig le I gus ldan I dug gsum ’džin med ltos I 44I gnyid dang rmi lam I mam rtog bar nas gzung I 45I rim pa bzhi dang nyin mtshan (D 303b) bsre zhing goms I 46I gsal (p 6) stong ’džin (C 302b) bral Ihan skyes ye shes de I 47I brjod du med pa ’od gsal rgyun (x 4) mi ’chad I 48I ma rtogs sbyang zhing phyag rgya chen por bita I 49

43 sbyor D C x : sbyar n : sbyang N P x p 8 (cf. (E: sbyang). 44 thig ¿ p N P D C x x S : thig ler p it

(cf (3: thig le); dug D C x p n x S : dus N P (cf. [3: dus); m ed N P D C x p x 5 : w e n (cf. (3: med).

45 rtog N P D C x P * x : t o g 8 (cf. (E: rtog); bar N D C x p n x S : par P; gzung D C x : bzung N P

(X ?) p n : zung 8 (cf. (E: bzungj. 46 rim pa D C x P * * 8 : rims pa N P (cf. (E: rim pa); goms D C x

: bsgom N P x p it 8. 47 de D C p x : ste N P 8 : te x n. 48 pa N P D C x P * 8 : p a ’i iz. 49 ma N

P D C x p x 8 : w ; x (cf. [E: ma); zhing D C p it x : gzhi N P x 8; chen por N P D C x i t x 8 : chen po p; blta D C p x : blta* n : Ita N P x S.

43 8 inserts a shad after Idan; x (91.4): ces pa / snying gar nyi z la ’i steng bid ma y i dam rang sems dbyer

med dbus su thig le sngo / phyogs bzhir phyogs mdog ste [1] thig le Inga / [2] de gnas bsgyur te rim par sa

398 [14]

bon hum dang a nu ta ra / [3] phyag mtshan [4] rigs Ingai sku mams la rim bzhin sems gzung b a o / after

1. 43. 45 8 inserts a shad after lam. 46 N P x P 8 place 1. 49 between 11. 46 and 47. 47 x (91.5): rim

pa bzhin sems la sbyar na / sems gsal stong du gnas pa las rtsal shar ba snang ba / de la rtog dpyod zhugs pa

mched pa / dgag sgrub tu shor ba thob pa / chags sdang rmongs p a i rtog pa rags pa nyer thob / de mams lugs

’byung du shes / lugs Idog tu thim pas ’od gsal mngon du ’gyur b a o / between than and skyes.

[42] In particular, as for the [process of] going beyond the darkness of nescience (avidya) [by means of the practice of] the radiant light, [43] being possessed with the means [related to] the main point of the body, one applies to the four meditative absorptions (samadhi) (27). [44] Being possessed with the drops and with devotion, he has to look at the three poisons (visa) without being affected. [45] Sleep and dream state: from between [them] he will seize the discriminative thought-constructions (;vikalpa). [46] The four stages [of the practice] are mixed with day and night, and attended to. [47] Beyond [any] apprehension regarding radiance and emptiness, [there is] that simultaneously arisen pristine cognition (.sahajajnana) (28). [48] N ot to be expressed is the radiant light, an endless current. [49] It is not to be considered, but practised: [eventually], the great seal will be seen.

2 .2 .2 .1 .5. Transference

Byang-chub bzang-po ((3 381.4-382.3):As for sa m k ra n ti , or th e e lix ir w h ic h turns th in g s in to g o ld , th ere are tw o:

(/) c o n d e n sed tea ch in g (1. 5 0 ) , and (it) e x te n s iv e ex p la n a tio n s . As for th e la tter ,

there are tw o: (i) th e m eans and (ii) th e p lace o f sa m k ra n ti. As for th e m ea n s o f

sa m k ra n ti , th ere are tw o: (i) th e p re lim inaries , and (//) th e actual su bject-m atter . As for th e pre lim inaries , th ere are tw o: (/) genera l, and (/;) spec ia l o n e s . As for th e

general o n es , th ere are three: (/) th e v ery m o m e n t o f th e s ign s o f d e a th (1. 51a);

(ii) h av in g c o n s id e r ed th e sp iritua l b e n e f i t , c o n c e iv in g joy (1. 51b); (Hi) h a v in g

co n sid ered a ff l ic t io n , g iv in g up c lin g in g (1. 5 1 c ) . As for th e sp ec ia l p re lim inaries ,

there are three: (/) o b stru ctin g th e n in e d oors b y m eans o f th e e ssen tia ls o f th e b o d y

(1. 52a); (ii) o p e n in g th e passage door b y m eans o f th e e ssen tia ls o f th e m agica l

req u isites (1. 52b); (iii) d e v o t in g o n e se lf (?) to th e form er asp ira tion o f an appropriate

(27) Kong-sprul explains the four samâdhis thus: ‘[Being] o n e’s citta one with the guru and the

istadevatâ [posited] on the sun and the moon in the heart, one concentrates (1) on the five bindus, that

is a blue bindu in the middle, [and] in the four directions with the colours of the respective directions;

(2) successively, shifting from the one to the other, [he concentrates] on the seed-syllables H UM , A y N U y

T A y R A y (3) on the symbolic attributes, and (4) on the bodies of the five buddha-iamilies respectively’.

(28) Kong-sprul: ‘If one applies to the citta according to this succession, [just] because of [this]

dwelling in the radiant and empty citta , a [certain] skill comes out: he begins to recognize that, and it

increases. H e [then] gets into [the activities of] refutation and affirmation: the coarse considerations

how lust and hatred are fool [are] a near-attainment. [Then,] he knows those [considerations] as arising

opinions. W hen he has dissolved [them] in a reversal process, prabhdsvara becomes m anifest’.

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union by means of the considered essentials (1. 52c). As for the actual subject-matter, there are two: (z) imagining what is to be ejected as a dark blue HUM syllable, one with the vital principle of consciousness (1. 53); (it) removing the obstructions to that and ejecting it through the brahmarandhra (1. 54). As for the place of samkranti, there are three: (/) the superior samkranti into the dharmakaya (1. 55a), (//) the middle samkranti into the sambhogakaya (1. 55b), and (Hi) the inferior samkranti into the nirmanakaya (1. 55c).

I ’pho ba gser ’gyur ma bsgoms sangs rgyas ni I 50I ’chi ltas shar tshe I dga’ zhing I zhen pa btang I 51I sgo dgu bkag la I rdzas dang I smon lam rgyan I 52I hüm dang rlung,sems dbyer med dhü tir (x 92) drang I 53I ksa yig bsal la tshangs pa’i lam nas ’phang I 54I chos sku I bla ma I rgyal ba’i zhing du ’pho I 55

50 ’pho N P D C p r c x S : ’p h o ’ x; bsgoms N P D C x « : bsgom p x : sgoms 8. 5 2 £ z N P D C x * x 8 : nas p (cf. (3: la)\ rgyan D C x : brgyan N P x P rc S (cf. p: rgyan). 53 dhu t i r D C p n x : dhu tir

8 : dhu tir N P x; drang N P D C x 8 • drangs p tu x. 54 bsal N P p x 8 : gsal D C i : ; ¿2 N P D C t: x 8 : nas p; nas N P D C p x 8 : k n.

51 x 8 insert a shad after tshe; P x insert a shad after zhing. 52 x inserts a shad after la and dang.

54 x 8 insert a shad after la and nas. 55 x & insert a shad after sku and ma.

[50] Regarding the buddha state [to be attained] without any attending [by means of the practice of] the transference which turns [things] into gold, [51] when the foreboding of death (arista) arises, one feels joy and gives up clinging. [52] In obstructing the nine doors, magical requisites and aspiration (pranidhana) will be the ornaments. [53] The [seed-syllable] H U M , inseparable from the vital principle of consciousness, will be drawn into the central energy channel. [54] The syllable K SA will be removed and thrown out from the path of Brahma (brahmarandhra). [55] One will transfer into the buddha-body of absoluteness, into his master, or into the field of the conquerors.

2.2.2 .1 .6. Entering Corpses

Byang-chub bzang-po (P 382.3-383.2):As for parakayapravesa, or abandoning an external appearance, there are two:

(i) condensed teaching (1. 56), and (//) extensive explanations. As for the latter, there are four: (/) which person will do it (1. 57), (ii) which object it will be done to (1. 58a), (iii) how it will be done, and (tv) the spiritual benefit of such deed. As for how it will be done, there are three: (/) general teaching (1. 58b), (//) particular explanations, and (iii) condensed meaning (1. 59e). As for the particular explanations, there are four: (;) the essentials of the moment of entering (1. 59a), (//) the essentials of the place to enter (1. 59b), (iii) regenerating or the essentials of the magical

400 [16]

requisites (1. 59c), and (iv) firm intellect and greater experience as to the essentials of the helper (1. 59d).

I lhag par grong 'jug sprul lpags 'dor len ni I 56I rlung sems dbang thob bskyed rdzogs brtan pa yis I 57I skyon med ro la I mam shes yig 'bru 'phang I 58I dus I yul I rdzas dang I gnad shes I mngon du gyur I 59I the (P 141b) tshom (tz 100; 8 2b) bral ba’i skyes bu gzhan don spyod I 60

56 lpags N P D C x p x S : pags n; ’dor D C x p x 8 : mdor N P Jt; len D C p it x : byed N P x 8. 58 mam shes N P D C x « x 8 : mams zhas p. 59 rdzas P D C x p ^ x S : rdza N (cf. 0: rdzas); gnad

shes D C x : grogs gnad N P x P ^ 8 (cf- P: shes).

58 P 8 insert a shad after la. 59 Kong-sprul’s gloss (x 92.2): dgos pa khyad par (text: mar) can gyi before

dus; skyon med p a ’i phung po between dus and yul; phung po gsar mying gnyis k a i tshangs dug bye ba between y u l and rdzas; grogs nyams can sogs between dang and gnad; N P x 8 insert a shad after dusf yu l and dang; 8 inserts another shad after gnad.

[56] Moreover, regarding the rejecting and accepting an external aspect [by means of the practice of] the entering corpses, [57] being one firm in the developing and perfecting [process through which] the vital principle of consciousness has been put under control, [58] he will throw the syllable of consciousness (injndna) into a non defective corpse. [59] The moment (29), the place (30), the magical requisites (31) and the knowledge of the main point (32) will become manifest. [60] A person who has no doubts will [help] other people fulfil [their] goals.

2 .2 2 2 . Great Bliss

Byang-chub bzang-po ((3 383.2-384.3):As for the esoteric teachings on mahdsukha, or the lower door, that is, the ddkinh '

secret pronouncement in connection with the prajndjndndbhiseka, there are two: (/) condensed teaching (1. 61), and (ii) extensive explanations. As for the latter, there are seven: (/) the sphere of activity where it will be done, (ii) the person who will do it, (iii) the means by which it will be done, (iv) what is needed for such deed,(v) the seminal emission at the due time and its measure, (vi) the affliction for having emitted the semen without need, and (vii) the spiritual benefit of getting the pith in the vajradeha (11. 78-79). As for the sphere of activity where it will be done, there are three: (i) the age of the girl (1. 62), (//) the kinds of families (1. 63), and (Hi) the

(29) Glossed by Kong-sprul as ‘the necessary and excellent o n e’.

(30) As to the ‘place’, Kong-sprul defines it as ‘a non defective body’.

(31) Kong-sprul: ‘Opening the brahmarandhrays orifices of either new and old bodies’.

(32) Kong-sprul: ‘The helper being experienced, and so forth’.

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marks connected with the utpattikrama (1. 64). As for the person who will do it, there are two: (i) the person (1. 65a), and (ii) the abhisamaya of that (1. 65b). As for the means by which it will be done, there are two: (i) condensed teaching, and (ii) extensive explanations. As for the condensed teaching, there are two: (/) the samapatti in force of reversing and the threefold samjnd (1. 66a), and (ii) the general teaching on what is needed for that experience (1. 66b). As for the extensive explanations, there are five: (i) the descent of the bindu (1. 67a), (ii) retention (1. 67b), (i/7) reversing (1. 67c), (iv) diffusing (1. 67d), and (v) increasing in its own place (11. 67e-70). As for what is needed for such deed, there are two: (i) perceiving sukha and sunya as one (1. 71), and (ii) the forms’ arising uncontaminatedly in the space (1. 72). As for the seminal emission at the due time and its measure, there are three: (i) the time of emission (1. 73), (ii) the size (1. 74), and (iii) diffusing the seminal excess in its own place (1. 75). As for the affliction for having em itted the semen without need, there are three: (i) the two causes of damaged samaya (1. 76a),(ii) the two conditions (1. 76b), and (iii) the actual affliction for the damage (1. 77).

1 mkha’ ’gro’i gsang lam bde ba chen po ni 1 611 beu drug nyer lnga’i bar gyi rig ma ni 1 621 padma ri dwags dung can la sogs pa 1 631 pbyag rgya mtshan ldan rdo rje mal ’byor ma 1 641 skal ldan skyes bu 1 he ru ka lta bu 1 651 gnyis med ’khril sbyor 1 zag bcas zag (p 7) med roi 1 661 thig le dbab 1 bzung 1 bzlog 1 dgram 1 gnas su spel 1 671 bya rgod bcud la seng ge glang chen dang 1 681 rma bya stag mo rus sbal la sogs bya 1 691 dga’ ba bzhi gsum beu gnyis don la blta 1 701 lhan skyes ye shes rang bzhin dbyer med ston 1 711 snang srid thams cad zag med bde bar ’char 1 721 gsang dbang phyag rgya bdud rtsi ril bu’i phyir 1 731 thig le beu drug phyed phyed bzhi cha sbyin 1 741 bzhi gsum ’khor lo dag la dgram par bya 1 751 (N 136a) bag med ’dod sred 1 gzhan dbang chang gis myos 1 761 don la nyams shing slar yang ngan song Itung 1 771 des na rdo rje’i lus la gnad du bsnun 1 781 tshe ’dir sangs rgyas ster bar the tshom med 1 79

61 lam N P x p x 8 : ^ D C : sgrog n; ni N D C x P rc x 8 : dag P. 62 drug N P D C x x S : gnyis

P : gcig n (cf. (3: drug); rjg P D C x p x x 8 : rigs N; ni D C x : dag N P x P ^ 8. 63 dwags p n x : dags

N P D C x 8. 65 Ita bu D C x : ru Ita N P x % '■ m blta p t z . 67 bzlog N P D C x p x x : zlog 8 (cf. p: bzlog); dgram D C x P * : bgram N P n : sgram 8 (cf. P: sgram); spel D C p n x : rgyal N P x S (cf. P: spel). 68 bcud N P D x p x S : gcud C. 70 blta D C p 7 i x : / t o N P x 8 (cf. p: blta). 71 rang bzhin

dbyer med N P D C x p x S : dbyer m ed rang bzhin t z . 75 dgram N P D C p x : bgram n x 8- 76 myos

N P D C x p î t x : nyos 8 (cf. P: myos). J l l a D C p x h : las N V x ™ (cf. P: la); yctng D C x p 7t x 8 : 'ang N : om. P. 78 bsnun N P D C p ir x : snun % 8. 79 ster N P D C x ^ x S : steng p.

402 [18]

61 Kong-sprul’s heading (x 92.2) before 1. 61: sher dbang lam ’og sgo bde ba chen po. 64 x & insert

a shad after Idan. 65 x & inserts a after £«. 67 P x & insert a shad after and bzlog;X 8 insert another jfod after dbab. 68 n omits 11. 68-69. 76 x 8 insert a shad after sred.

[61] Regarding the great bliss, the daka 's secret path (,guhyamdrga), [62] as for the female consort (vidya), from sixteen to twenty-five [years old], [63] [be she] like a lotus (padmini), an antelope (mrgini), a x:onch-shell (iankhim ), and so forth. [64] The female consort (mudra) possessed with the [right] characteristics (sulaksana) is Vajrayogini. [65] The blessed male consort is similar to Heruka. [66] Being identical to them [Vajrayogini and Heruka], they embrace each other and copulate, enjoying uncontaminatedly what is [usually] contaminated. [67] [In fact,] one causes the drop to descend, [but] he holds [it]; he reverses [its flow], diffuses [it], and increases in its own place. [68] Twisting [like] the vulture, the lion, the elephant, [69] the peacock, the tigress, and the tortoise should be performed. [70] One will perceive the four ecstasies (ananda) and the thirty-two meanings. [71] The simultaneously arisen pristine cognition is shown as inseparable from the self-presence of being tsvabhava). [72] All the phenomenal existence (samsara) arises as an uncontaminated bliss (,sukha). [73] After the pill of ambrosia (amrta) [has been emitted with] the female consort in the consecration of the secret (gukyabhiseka), [74] half of the half of sixteen drops, that is, a fourth, is given. [75] The [other] three fourths are to be diffused in the energy wheels. [76] [In case of] lack of care and sensual covetouness, [in case of] the partner’s influence and the intoxication from fermented liquor, [77] one will damage the goal Cartha) and fall again in the states of woe (apaya). [78] Therefore, he will get the pith in the adamantine body (;vajradeha): [79] no doubt that in this life the buddha state will be given!

2.2.2.3. Great Seal

Byang-chub bzang-po ((} 384.3-386.2):As for mahamudra, that is, the casting light of jnana in connection with the

sabdabhiseka, there are two: (/) condensed teaching (1. 80), and (//) extensive explanations. As for the latter, there are three: (;) unborn ground, or the arrangement of mahamudra; (ii) unobstructed path, or the mahamudra characterized; (/;/) ineffable fruit, or the unveiled mahdmudra. As for the first, there are five: (/) the means for settling, or the natural state of the three doors (1. 81); (//) the characteristics of the settling itself (1. 82); (///') the mode of settling as the absence itself of mental supports (1. 83); (pi) the confidence to be induced while ascertaining the tru th of being (1. 84);(v) the mode of arranging the ground through the confidence. As for this last, there are three: (/) the proper means for settling (11. 85-86), (//) the place of the arranged ground (1. 87), and (///) the mode of such arrangement (1. 88). As for the unobstructed path, or the mahamudra characterized, there are three: (/) all dharmas of outer appearances characterized as empty in the citta, {ii) the citta characterized as the trikdya when it is without any object to focus on, and (Hi) the semantic characterization of

[19] 403

the word ‘mahamudra' . As for all dharmas of outer appearances characterized as empty in the citta, there are two: (/) the characterization itself with logical axioms (11. 89-90), and (it) the mode of taking it as a path (11. 91-92). As for the citta characterized as the trikdya when without any object to focus on, there are three: (/) characterization of the dharmakdya as the tru th of the being of citta> empty and unborn (1. 93); (it) characterization of the nirmanakdya as the forms, unobstructed appearances (1. 94); (Hi) characterization of the sambhogakdya as the inherent existence, w ithout a place where to stay and yuganaddha (1. 93). As for the semantic characterization of the word 'mahamudm , there are four: (/) 'mud' as the recognition of the advayajnana (1. 96), (ii) ‘dra’ as the loosing of the knots of samsara (1. 97), (///) 'maha' as the b irth of the lamp of yuganaddha (1. 98), and (iv) not to look at causal conditions in those taught as self-liberation (1. 99). As for the ineffable fruit, or the unveiled mahdmudray there are three: (/) the sinful actions pure in themselves (1. 100); (ii) the tru th of being as bringing the mind and all dharmas to cease their activity (1. 101); (///) the manifestation of buddha in oneself when the dharmas of whatever is to be attained are perfect (11. 102-103).

1 phyag rgya chen po ye shes gsal byed ni 1 801 sgo gsum g.yo med sgo Inga har dangs gzhag 1 811 (ji 101) bltas pas mthong med sems kyi mtshan nyid ltos 1 821 dmigs su med pas ma bcos rang sor gzhag 1 831 gzhan du (x 5) ma tshol ngo bo rtogs par gyis 1 841 gzhi nas (p 8) ma bcos ye nas lhun grub la 1 851 tha mal rang lugs chen por bzhag pa na 1 861 ’pho ’gyur med pa nam mkha’i klong yangs su 1 871 (D 304a; x 93) skye shi med pa chos sku’i lus mthong ’gyur 1 881 phyi rol yul (C 304a) sems chos mams ji snyed pa 1 891 rang sems yin phyir gzhan na grub pa med 1 901 ’khrul rtog gnyis ’dzin sna tshogs gang shar rnams 1 911 cir snang gzhi med rang byung rang brlag ltos 1 921 sems nyid skye med stong pa chos kyi sku 1 931 ’gag med gsal dangs gang shar sprul (P 142a) pa’i sku 1 941 gnas med bde chen zung ’jug longs spyod rdzogs 1 951 phyag ni gnyis med ye shes ngo yis zin 1 961 rgya ni ’khor ba’i mdud pa dral bas bde 1 971 chen po zung ’jug sgron me bltams pa las 1 981 gzhan gyis ma yin rang grol chos sku’o 1 991 sgrib gnyis rang dag gzung ’dzin mtha’ dang bral 1 1001 ’du (n 102) shes bio dang ’khor ’das chos (8 3a) rnams zad 1 1011 mkhyen tshad yon tan ji snyed rang la rdzogs 1 1021 bsam brjod (p 9) bio ’das sangs rgyas rang ’khrungs yin 1 103

81 hat p k x : ha D C : rang N P x 8; dangs gzhag D C p x : gdangs gzbag n : thad bzhag N P x 8.82 bltas D C x p x 8 : Itas N P (cf. (3: bltas); mthong med N P D C x * 8 : m i mthong p n. 83 pas

404 [20]

N P D C x p x & r p t f r c ; gzhag D C x : zbog N P x P n &• 84 rtogs N P D C x ^ x S : rtog p. 85 gzhi « f l i N P D C x i t x S : gzhi gnas p (cf. p: gzhi m s). 86 na N P D C n x 8 : las p : om. x- 87 m m mkha'i P D C x p x 5 : namkha N; klong N P D C x p ^ S : klongs x. 88 mthong D C x thob N P x p x

8. 89 sems D C n x : sm ng N P x p S. 90 /w D C p t: x : N P x 8. 91 rtog N P D x it x 8 : rtogsC : rtag p (cf. [3: rtogs)\ sm tshogs N P D C x x 8 : mam pa p n. 92 brlag D C x : la p it : dag N P x

8. 94 dangs N P D C u x : dwangs p : gdands x 95 bde chen zung 'jug D C p n x : zung 'jug bde chen

N P x 8. 96 zin D C p iz x : bzung N P : zung % 8- 97 mdud N P D C p r c x S : 'dud x; pa P D C

X p k x 8 : par N; dral bas bde D C x : grol ba ste N P x P * 8. 98 sgron w ^ N P D C x x S : sgron

ma p it\ bltams D C x P x : /taws N P 8 : gtams it. 99 gy/5 N P D C x p x 8 : ^ u (cf. (3: gy/s). 100D C p 71 x : bzung N P x 8; dang D C p it x : dag N P x 8. 102 tshad D C x : m dzad N P x 8

: brtse p 7t. 103 N P D C x p i t x : rjod 8.

80 Kong-sprul’s heading (x 92.6) before 1. 80: dbang bzhi pa'i lam phyag rgya chen po ye shes gsal

byed.

[80] Regarding the great seal, [or] the illumining pristine cognition (jnana), [81] constant in the three doors [body, speech and mind], one will let the five doors [of sense] be suddenly reabsorbed [in their] pure[ness]. [82] Having looked at, without seeing, one has to look at the characteristics of thinking activity (cittalaksana) . [83] In absence of mental support Canupalambha), wihout [any mental] constructions, one will let [them] be reabsorbed in themselves. [84] Nothing else should be looked for: the truth of being is to be understood. [85] From the very basis without [any mental] constructions, from the very beginning without [any object to] focus on (anabhoga), [86] if one is settled in the great primordial self-view 0wamata), [87] in the immensity of space [which is] without any changing, [88] he will see the body (deha) of the buddha- body of absoluteness [which is] without birth and death. [89] The phenomena of the outer objects of perception (bdhyavisaya) [as well as those] of thinking (<citta), however many are, [90] since they are one's own thinking activity 0wacitta), nowhere else they are attained. [91] All sort of things may arise, be they affected by either errancy or thought-construction (kalpana), [92] wherever they appear, having no basis (apada)y they have to be looked at as self-arising and self-destroying. [93] The being of thinking as such (cittatd)y unborn and empty, is the buddka-body of absoluteness. [94] What arises without [any] obstruction (aniruddha), clear and pure, is the buddha-body of emanation (nirmdnakdya). [95] Without a place in which to stay (aniketa)y great bliss, coalescence (yuganaddhd), it is the buddha-body of perfect rapture (sambhogakaya). [96] As for ‘m u(d)\ it is to pay regard to the non-dual (33) pristine cognition (advayajnana). [97] As for 'drd'y it is the bliss subsequent to tearing to pieces (34) the bonds of the phenomenal existence. [98] ‘M a h d \ because of the shining lamp (35) of coalescence. [99] It is not because of anything else: it is the self-liberation's buddha-body of absoluteness. [100] The two [kinds of] hindrances (dvarand) [both moral (klesa°)\

(33) Cf. Skt. m udy modayati.

(34) Cf. Skt. dfy dmati.

(35) Cf. Skt. marhhy marhhate. For a translation and discussion of 11. 96-98, see Guenther 1963: 222.

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and mental (jneya°)\ are pure (suddha) in themselves, free from the extremes of apprehendable object and apprehending subject (grabyagrahaka). [101] [Even] the phenomena of conception Csamjnd), of mind (mati)y of nirvana and samsara are consumed. [102] The full measure of knowledge, however many the qualities (guna) may be, is perfect in itself. [103] Beyond [any] imagination, expression, [or] mentation, it is the self-born buddha.

2 2 .2 A . Intermediate State

Byang-chub bzang-po (p 386.2-387.5):As for the instructions on antarabhava, that is, the prevention of it by means

of memory as a path, there are two: (i) condensed teaching (1. 104) and (ii) extensive explanations. As for the latter, there are three: (i) what is to be cut off, or recognition of the antarabhavas of the four states of those who have a body (1. 105); (ii) the four purifying practices, that is, the dharmatd characterized as the antarabhava of signs; (iii) what is to be purified, that is, the phenomenal reality meditated as the antarabhava of dharmatd. As for the four purifying practices, that is, the dharmatd characterized as the antarabhava of signs, there are two: (i) the mode of the experiental cultivation (1. 106), and (ii) the mode of its characterization. As for the latter, there are three: (;) the characteristics of the inherent existence as coalescence of radiance and emptiness (1. 107); (ii) the characteristics of the tru th of being as coalescence of bliss and emptiness (1. 108); (Hi) the characteristics of the characteristics as self arising of the three, bliss, radiance and absence of thought-constructions (1. 109). As for what is to be purified, that is, the phenomenal reality meditated as the antarabhava of dharmatd, there are four: (i) the three antarabhavas of mixing as a path (11. 110-111), {ii) the superior recognition of the radiant light, (i/7) the middle arising in the sambhogakayay and (it») the inferior way of attaining the state of buddha in a nirmdnakdya. As for the superior antarabhava of the radiant light, there are two: (i) the mode of refuting the appearances as a path, and (ii) the mode of arising of the mind as radiant light. As for the mode of refuting the appearances as a path, there are two: (i) coarse dissolutions (1. 112), and (ii) subtle dissolutions (1. 113). As for the mode of arising of the mind as radiant light, there are two: (i) the mode of arising of the radiant light connected with the union of the five elements in their refined state (1. 114); (ii) after the recognition of that, the mixing up of the mother and the son radiant light, and the attainment of the state of buddha in the dharmakdya (11. 115-116). As for the middle arising in the body of illusion, there are two: (i) the teaching on the condition of being bound because of failed experience of that radiant light (1. 117), and (ii) the mode of changing that state into the sambhogakdya, when without obstructions (1. 118). As for the inferior way of attaining the state of buddha in a nirmdnakdya, there are three: (i) causes and conditions of entering a womb, (ii) the means for obstructing that, and (iii) the purifying practices formerly performed taught as self-liberation (11. 122-123). As for the causes and conditions of entering a womb, there are two: (i) the causes (1. 119), and (ii) the conditions (1. 120). As for the means for obstructing

406 [22]

that, there are two: (;) impeding the causes by means of the instructions on the five mixing (1. 121a), and (//) impeding the conditions by means of the four mudrâs(1. 121b).

1 bar do ngo sprog yang dag zab don bstan 1 1041 skye shi rmi lam srid pa’i bar do gcod 1 1051 bltar med bltas pas mthong med mthong ba’i mchog 1 1061 rang rig gsal stong mi rtog sgrib g.yogs bral 1 1071 bde chen chos dbyings ye shes mam par dag 1 1081 rang bzhin dbyer med sku gsum rang shar ltos 1 1091 ma rtogs lus ldan bar do rnam gsum (N 136b) la 1 1101 bskyed rim sgyu lus ’od gsal chos skur bsre 1 1111 sa chu me rlung ’byung ba rim gyis thim 1 1121 brgyad cu ’gags nas snang ba gsum ’das te 1 1131 dkar dmar sems gsum chu skyes nang du ’dzom 1 1141 ’od gsal ngos ’dzin ma bu dbyer med ’dre 1 1151 chos skur sangs rgyas dbang po yang (x 6) rab po 1 1161 de ma zin na rlung gsum rkyen gyis ’ching 1 1171 ’bring po chu la nya Itar longs skur ’gyur 1 1181 rtsa Inga zer Inga dug gsum las kyi dbang 1 1191 chags (it 103) sdang gnyis kyis mngal du ’jug ’gyur bas 1 1201 bsre ba Inga (p 10) ldan 1 lam khyer phyag rgya bzhi 1 1211 (x 94) sngar sbyangs ldan pa bar do rang grol ’gyur 1 1221 tha mas chags sdang grol nas sprul sku thob 1 123

105 srid p a ’i D C x P n * : srid pa N P 8. 106 bitar D C p n x : Itar N P x 8 (cf. p: Itar); bltas D C

X p ft x : Itas N P 8. 107 g.yogs N P D C x ^ x S : gy°g, P- HO rtogs N P D C x t c x S : rtog p (cf. p: rtogs). I l l bskyed rim N P D C p 7c x : bskyed rims x : skyed rims 8; skur N P C x p x S : sku D n;

bsre N P x P « • sre 8 : ’dre D C x. 112 rim gyis D C p n x : rims kyis N P x 8 . 113 c« N P D C p

x : bcu x rc 5 (cf. P: bcu); ’gags D C x p ^ x 8 : ’gag N P. 114 ’dzom N P D C x p ^ S : ’dzom s x. 115 ’dzin D C x : z w N P x p « 8; ’dre D C n x : ’dres N P x p 8. 116 skur N P x P « x 8 : sku D

C; sangs N P D C x p i t x S : ’tshang p; rgyas N P D C p j i x S : rgya x; mb po N P D C x P x : rab

i O i i 8 . 1 1 7 ^ N P D C x x 8 : J e i l 3 p 7 i (cf. p: de); N P D C x x 8 : om. p n. 118 ’bring po

N P D C x rc 8 : ’bring pa p : ’phring pa x (cf. P: ’bring po); ¿ N P D C x x : k p ^ 8 ; ’gyur N P D

C x x 8 : Idang p n. 119 rtsa N P x x 5 : rtsal D C p n (cf. P: rtsal); dug P D C x p J t x S : ’dug N . 120 kyis N P D C x p x 8 : kyi n. 121 bsre N P D C x P n * 8 : sre 8 (cf. P: sre). 122 pa N P D C

X 9 n x : pas 8; ¿ o D C p ^ x : dor N P x 8. 123 mas N P D C x 8 : t f w x p r c .

104 Kong-sprul’s heading (x 93.4) before line 104: lam bio nas gcod par bar do ngo sprod kyi gdams ngag.

106 P x 5 insert a shad after pas. 107 N P x 8 insert a shad after rang rig, gsal, stong; N P 8 insert another shad after mi rtog. I l l N P 8 insert a shad after (b)skyed rim(s); N P x 8 insert another shad after sgyu

lus. x inserts a shad after rgya(s). 119 P x 5 insert a shad after Inga; Kong-sprul’s gloss (x 93.7): b a ’i

rlung Inga ’od between rtsa and Inga. 121 N P 8 insert a shad after ldan; Kong-sprul’s gloss (loc. cit.)\ zhes pas ’dod chags gtum mo / (94) zhe sdang sgyu lus / gti mug 'od gsal / nga rgyal bskyed rim / phrag dog

snang dang bsre ba Inga / dam rgya thun mong y id bzhin nor bu / chos rgya steng sgo / las rgya ’og sgo / phyag

chen ye shes gsal byed de dbang b zh i’i lam mo / after line 121.

[23] 407

[104] As an introduction [to] the intermediate state, [its] very deep meaning will be shown. [105] [In] preventing the intermediate state of birth (janman), in dying (imaraña), in dreaming {svapna), and in becoming [after death] (,bhava), [106] having looked at the imperceptible (<adrsya), [this] unseeable (apasyaka) is the best of visions (darsana). [107] Self-revealing awareness {svasamvitti), luminosity, emptiness, absence of thought-constructions, beyond the veiling of hindrances; [108] great bliss, pristine cognition, entirely pure (visuddha), of the expanse of reality (<dharmadhatu)\ [109] indistinguishable from the self-presence of being, you have to look at the self-arising three buddha-bodies (trikdya). [110] In the threefold intermediate state, in the absence of understanding {anavabodha), [but being] possessed with a psycho­physical body, [111] the [practices of] the developing process, the illusory body and the radiant light will be mixed in the buddha-body of absoluteness. [112] The [energy winds connected with the] elements {bhütah) of earth (prtivi), water (ap), fire {tejas), and wind (vdyu) are successively dissolved. [113] Once the eighty [kinds of thought-construction {rtog-pa : vitarka), i.e. thirty-three of aversion, forty of desire, and seven of bewilderment] are suppressed, the three [pairs of] appearances [external and internal, corresponding to the threefold set of ‘eighty’] are over. [114] The three [radiant lights successively shining in the dying process], white, red, and the mind’s [black] one, come together into the water-born [lotuses]. [115] The [mother] radiant light is perceived; [then,] the mother [radiant light] is mixed with the son [radiant light, which is] indistinguishable [from that]: [116] [being that] the buddha state in the buddha-body of absoluteness, also the [dying person’s] faculties (indriya) are [supposed to be] the highest. [117] If that [radiant light] is not perceived, on account of the energy winds and the three [connected experiences], one is bound. [118] The [person with] mediocre [faculties], [if] like a fish in the water, will come into the buddha-body of perfect rapture. [119] [In case] the five fundamental [energy winds (36)] and the five lights are [under] the karmic power [of] the three poisons, [120] by both desire [for the parent of the opposite sex] and aversion [for the other one], one enters a womb. [121] [But,] being possessed with [the instructions on] the five mixings and the four seals (mudrá) taken as a path (37), [122] being possessed with the[se] former purifying practices, the intermediate state is transformed into self-liberation. [123] The [person with] inferior [faculties], once freed from desire and aversion, attaints the buddha-body of emanation.

(36) As specified in Kong-sprul’s gloss.

(37) Kong-sprul: ‘Canddlt for desire, mdydkdya for aversion, prabhdsvara for bewilderment, the

utpattikrama for pride, and the five mixings with appearances for envy; the samayamudrd is the path

of the ordinary wish-fulfilling gem, the dharmamudra o f the upper door, the karmamudrd o f the lower

door, and the mahdmudra, that illumining jndna, o f the caturtdbhiseka'.

408 [24]

2.2.2.5. Path o f Secret Formulas 2.2.2.5.1-2 Eliminating Obstructions

Byang-chub bzang-po ([3 387.5-388.1):As for the transforming activities and performances into spiritual provisions,

that is, the esoteric teachings on the path of the guhyamantra, there are three: (¿) the elimination of obstructions to the overall instructions (11. 124-126), (ii) their actual transmutation into spiritual provisions (1. 127), and (Hi) the condensed meaning of this cleansing.

I gdams pa spyi la gegs bsal bdud dngos bzung I 124I rtsa ba drug la yan lag so dgu yi I 125I rdo rje lus kyi ’khrul ’khor gnad du bsnun I 126I (P 142b) bya spyod thams cad tshogs su (D 304b) bsgyur bar bya I 127

124 gdams N P D C : gdam p (cf. (3: gdams); spyi N P D C x p x S : bzhi bsal D C p j t x

: sel N P x bdud N P D C x ft & : gdon p : om. x; dngos N P D C : ngos x p « 8 : ngos nyid x. 126

rdo 7 7 > N P D C x r c x 8 : rdo rje'i p; bsnun N P D C p i t x : snun x 8. 127 tshogs N P D C x p ^ S

: tshags x; bsgyur N P D C p n x : sgyur x S.

124 Kong-spruPs heading (x 94.2) before 1. 124: gdams pa sp y i i gegs sel bogs }don\ Kong-spruTs gloss

[loc. cit.): bar chad kyi before ngos nyid. 125 Kong-sprul’s gloss (loc. cit.): zhing sel ba / before 1. 125; zhes p a i rtsa ba drug ni / seng ge bsgings / glang chen ’gyings / rma bya 'phur / stag mo skyugs / ru sbalbskum / bya rog 1phur b a i 'khrul ’khor re / yan lag so dgu ni / rgyal mtshan ’khrud ces yan lag bzhi 'khrud

pa Itar by as te lus la byugs pa sogs so / after 1. 125.

[124] As for the overall instructions, eliminating obstructions is to identify [them] as Mara (38). [125] The six fundamental and the thirty-nine secondary [126] miraculous rotations (yantra) of the adamantine body are got into the pith (39).[127] All the activities and performances will be transmuted into spiritual provisions (sambhara).

2.2.2.5.3.1 Condensed Meaning o f Cleansing

Byang-chub bzang-po ((3 388.1-388.4):As for the condensed meaning of cleansing, there are two: (/) the extensive

teachings on the path without mistakes, that is, the essential points of the experiental

(38) Kong-sprul adds ‘and to remove [them]’.

(39) Kong-sprul: ‘As for the “ six fundamental” [yantras], they are (1) the lion’s stretching, (2) the

elephant’s lifting up, (3) the peacock’s flying, (4) the tigress’ running after, (5) the tortoise’s drawing

in, and (6) the crow’s flying. As for the “ thirty-nine secondary” ones, [it is matter of] the [first] four

secondary [yantras] called “ washing the victory banner” [when,] having acted like washing oneself, one

gives ointment to his body’.

[25] 409

cultivation, and (//) the teachings on the coiled meaning. As for the extensive teachings on the path without mistakes, that is, the essential points of the experiental cultivations, there are two: (r) the causal basis of the generation of the qualities of the fruit (11. 128-129), and (ii) the essential teachings of the fruit’s qualities themselves. In the latter there are six: (/) the adamantine attainment of the buddha-body by means of the purity of the nadis in avadhuti (11. 130-131); (//) the adamantine attainm ent of the buddha-speech by means of the purity of the vayus and klesas in jriana (11. 132-133); (Hi) the adamantine attainment of the buddba-mmd, or the seminal essence encompassing all the body-places as bliss and emptiness (1. 134-135); (iv) thanks to that, the direct perception in front of oneself of the trikdya (1. 136); (v) the perfection in oneself of the qualities like abhijria and so forth (1. 137); (iv) having proceeded on such a path, taking delight of the rank of vajradhara (11. 138-139).

1 go rims ma nor nyams su blangs gyur na 1 1281 skad cig bzhi la dga’ ba gsum (C 304b) ston te 1 1291 dwangs ma yas byon ’gyu ba mas brtan pa 1 1301 rtsa mdud rim pas grol nas dhu tir ’gyur 1 1311 nyi khri chig stong drug brgya rtsa ba Inga 1 1321 rlung dang nyon mongs ’gags nas ye shes ’gyur 1 1331 gnas dang nye gnas nyi shu bzhi la sogs 1 1341 pulli ma ru yan chad gang bar ’gyur 1 1351 sprul sku longs sku la sogs zhal ston cing 1 1361 mngon shes yon tan brgya dang ther ’bum thob 1 1371 dus ’dir sa lam rim par bgrod byas te 1 1381 rdo rje ’dzin pa’i go ’phang thob par ’gyur 1 139

128 rims N P D C x S : rim p n x (cf. p: rims); ma nor N P D C x p x 8 : /i bzhin n; blangs N P DC x x x 8 : blang p; na N P D C x p x 8 : nas n. 129 dga' ¿<2 D C x p x x 8 : bde ba N P; ston te

D C x : son te N P x rz 8 : son ste p. 130 dwangs p n x : dangs N P D C x § (cf. dangs); 'gyu ba D

C x : 'gyur med N P x P n 8; brtan N P x p x x : brten D C : stan 8; pa D C x : pas N P x p x 8. 131 mdud P D C x p x x 8 : 'dud N; rim pas D C x x x 8 : rims par N P : rim par p; grol N P D C

x : bral x tc 8 : dral p; dhu ttr D C p n x : dhu tir 8 : dhu tir N P x- 134 nye N P D C x p x S : nyi x. 135 pulli ma ru D C x : pu li ma ro N P x 8 : pu li ra ma p n; yan chad N P x x : yan chod 8 : yar

chad D C : man chad p n. 136 longs sku la sogs zhal ston cing N P x x 8 : longs sku la sogs zhal mthong

zhing p : longs spyod rdzogs pa'i zhal ston cing D C x. 137 brgya N P D C x p x S : brgyad x; dang

D C p x : phrag N P x 5 : nas n; ther 'bum N P D C x x 8 : rab bkram p n. 138 par N P x P x 8 : pas

n : pa D C; bgrod N P x P x x 8 : sgrod D C; byas te N P x P x : bya te 8 : byed de D C x.

128 Kong-sprul’s heading (x 94.3) before 1. 128: 'bras bu ji Itar thob tshul.

[128] If one has learnt according to the[se] successive instructions, [129] in the four moments (ksdna), the three ecstasies are shown, and [130] the seminal essence (rasa) comes from above moving quickly, [but] it lies still in the lower part [of the body]. [131] Having liberated gradually the knots of the energy channels, it comes into the central energy channel. [132] The twenty-one thousand six hundred [breaths in one day, and] the five fundamental [defilements]: [133] energy winds

410 [26]

and defilements, once stopped, are transformed into pristine cognition. [134] The twenty-four spots [in the mandala of the body], near-spots and so forth, [135] the upper Pullimaru [at the head] will be filled up. [136] The buddha-body of emanation, the buddba-body of perfect rapture and so forth will be shown; [137] [to begin with] the supernormal cognitive powers (<abhijna), a thousand million of qualities will be attained. [138] At that time, having passed gradually the spiritual levels along the path, [139] one will attain the rank of holder of indestructible reality (vajradhara) .

2 .2 .2.5.3.2 . Sealing Words

Byang-chub bzang-po ((3 388.4-5):As for the teachings on the coiled meaning, there are three: (/) the transmission,

or the authoritative words themselves sealing up the instructions till the thirteenth (1. 140); (ii) being the greatest of all possible instructions (1. 141); (Hi) to whom they are to be given (1. 142).

I (p 11; 71 104) bcu gsum bar du chig brgyud rgya yis gdab I 140I mdo rgyud kun gyi snying po ’di yin pas I 141I skal ldan grol phyir gsang ba’i nges don mdzod I 142

140 chig N P D x p r c x S : tshig C; brgyud p 71 x : rgyud N P D C x 8; rgya N P D C x p ^ x : brgya

8; gdab D C x : btab N P x * 8 : thob p. 142 gsang P D C x P ^ x S : gsal N; nges N P D C x tc x

8 : ngas p; m dzod D C p tz x : gyis N P x S.

140 Kong-spruTs heading (x 94.6) before 1. 140: gdams pa bka rgyas gdab pa. 142 x & insert a shad

after phyir.

[140] Once sealed up the transmission till the thirteenth, [141] this being the heart of all sutras [and] tantras, [142] keep it as the secret ultimate meaning (mtdrtha) for the liberation of the blessed ones!

Colophon

I ces ye shes mkha’ ’gro ma la gdams pa I snyan brgyud rdo rje’i tshig rkang rdzogs so II

(N 137a) rgya gar gyi mkhas grub na ro pan chen gyi zhal snga dang I bod kyi lo tsa ba mar pa chos kyi bio gros kyis puspa ha ri’s gnas chen du bsgyur cing zhus te gtan la phab pa’o II

a) ye shes mkha ’gro ma D C p x : ye shes kyi m kha’ 'gro ma N P x 8 : ye shes mkha' 'gro n (cf. (3: ye

shes kyi mkha' 'gro ma); snyan brgyud rdo rje’i tshig rkang D C x : snyan rgyud rdo r je i tshig rkang N

P X 5 : snyan brgyud rdo rje'i m al 'byor ma p % (cf. snyan brgyud rdo rje'i tshig rkang); so N P D C

X p n x : s-ho 8 (cf. (3: so).

[27] 411

b) i ar N P x 9 5 : om. D C 71 x; mkhas grub N P x P 5 : mkhas pa D C n x (cf. p: mkhas pa); nd ro D C x i i x 8 : « f l r o N P : « i w p ; snga dang D C x : snga nas dang p : mnga' nas N P : mnga’ /mj

X 71 8; ¿ W kyi N P x P ̂ : om. D C i t x ; lo tsd ba D C x : lo tsa ba p : lotstsha ba N P x 5; puspa

ha ri'i gnas chen du D C x : phu la ha n i gnas chen du n : phulla ha ra'i gnas chen du p : pu la ha rir N

P : pulla ha rir 8 : phulla ha rir x; bsgyur N P D C x p i t x : sgyur 8; cing N P D C x i t x S : om. p;

zhus te N P x P rc 8 • om. D C x.

a) N P insert a shad after ces: p omits the shad after gdams pa; n 8 insert a shad after bio gros kyis;

8 inserts a i /W after te.

Thus, the Karnatantravajrapada, a teaching to Jnanadakinl, is completed.Translated and arranged in the great place of Puspahari in the presence of the

Indian accomplished scholar Naropa by the Tibetan translator Mar-pa Chos-kyi blo-gros.

A PPEN D IX I

Variant Readings in the sNyan-brgyud rdo-rje’i tshig-rkang

Skt. title pa-da / pa-da-ki DC Xya-ga / yo-gi / ya-ka NP X P 71 8 (P)

Tib. title rdo-rfe i tshig-rkang NP DC X X 8 (P)rdo-rje mal-'byor-ma P 7t

1. 2 bde-chen NP X P 7t 8 (P)ye-shes DC X

1. 4 thos DC P 7t Xni NP X 8

1. 6 gus DC P 7T X (P)lus NP X 8

1. 8 slob-ma 0 DC P 7t Xslob-ma ni NP X 8

1. 10 brten-nas DC P 7T Xrten-te N P X 8

1. 12 om. DC K X (P)rdo-rje phag-mo sin-dhu-ra-yi dbang NP X P 8

1. 14 blon-po N P X P 8 (P)blon-sogs DC Xblo-dmangs 7U

1. 21 shes-rab DC P TZ Xthabs-sbes NP X 8 (P)

1. 23 tshud DC P 7T X (P)’dus NP X 8

1. 33 chos-sku thob-par 'gyur-ro kye / skye NP DC X X 8chos-kyi sku ni thob-par \gyur P 7t

1. 46 11. 46, 47, 48, 49... DC 71 X (P)11. 46, 49, 47, 48... NP X P 8

412 [28]

1. 56

1. 59

1. 62.1

1. 62.2

1. 65

1. 67

1. 81.1

1. 81.2

1. 82

1. 83

1. 88

1. 89

1. 90

1. 91

1. 92

1. 95

1. 96

1. 97

1. 100

1. 102

1. I l l

1. 117

[29]

lenbyedgnad-shesgrogs gnaddruggnyis

gcignidaglta-buru (b)ltaspelrgya Ibar / harang(g)dangs gzbagthad bzhagmthong-medmi-mthonggzbagzhogmthongthobsemssnangnadusna-tshogs mam-pa brlag / la dagbde-chen zung’-jug zung-’jug bde-chen zin(b)zungdral-bas bdegrol-ba stedangdagtshadmdzadbrtse(b)sre}drede ma-zin-na de-la ma-zin

DC p 71 XNP X 8

DC XN P X p 7C 8

NP DC X X 8

pTC

DC XNP X p 7t 8

DC XNP X p n 8

DC p 7C XNP X 8

DC p 7Z XNP X 8

DC p n XNP X 8

NP DC X X 8

p nDC X

NP X p 71 8

DC XNP X p n 8

DC n XNP X p 8

DC p 7T XNP X 8

NP X 8

DC p 71 XDC p 71 X

NP X 8

DC p 71 XNP X 8

DC p 71 XNP X 8

DC XNP X p 7U 8

DC p 7C XNP X 8

DC XNP X 8

p 71NP X p 7C 8

DC XNP DC X X 8

P *

1. 118 'gyur N P DC x x 8Idang p 7t

1. 129 dga}-ba DC x P n x &N P

1. 130 ’gyu-ba DC x

’gyur-med N P X P 71 &1. 135 pulli-ma-ru / pu-li-ma-ro N P DC x x ^

pu-li-ra-ma p 7t

1. 136 longs-sku la-sogs zhal ston-cing / mthong-zhing N P x P n 8longs-spyod rdzogs-pa’i zhal ston-cing DC x

1. 137.1 dang DC p xphrag N P X &«¿25 71

1. 137.2 ther-'bum N P DC x x 8rab-bkram p 7t

1. 138 byas-te / N P X P ^ 8byed-de DC x

1. 142 mdzod DC p ti xgyis N P X ^

col. a rdo-rje'i tshig-rkang N P DC x x 8 (P)rdo-rje'i mal-'byor-ma p ti

col. b .l rgya-gar-gyi N P X P 8om. DC 7i x

col. b.2 mkhas-grub N P X P 8mkhas-pa DC 71 x (p)

col. b.3 bod-kyi N P X P 8om. DC 7i x

col. b.4 puspa- / phu-la- / pulla-ha-ri'i gnas-chen-du DC p 71 xpu-la-ha-rir / pulla-ha-rir / phulla-ha-rir N P X 8

col. b.5 zhus-te N P X P 71 5om. DC x

A PPEN D IX II

Text of ßByang-chub bzang-po’s Outline of the Karnatantravajrapada

[figure] pagination[aaa] interlineary note in smaller script[figure] sNyan-brgyud rdo-rje'i tshig-rkang's line number+ + unreadable syllable

[375] rdo rje’i tshig rkang gi bsdus don gab pa mngon1 byung zhes bya ba bzhugs s-ho II[376.1] II na mo gu ru de wa dä ki ni2 ye I zhal nas snyan du brgyud pa yid bzhin gyi nor

414 [30]

bu’i gdam ngag ’di la don gsum te I glad kyi don dang I gzhung gi don dang I mjug gi [376.2] don no II

1 Text: sngon. 2 Inverted gi-gu.

* * *

Title and Salutation Formula

dang po glad1 kyi don la gnyis I mtshan gyi don dang I lo tshtsa was rgyud sde ’chad byed kyi don ston pa la phyag ’tshal ba [bcom Idan ’das dpal rdo rje 'chang la phyag 2 ’tshal lo / zbes pas bstan] ’o II dang po mtshan3 gyi don la gnyis I yid ches shing khungs btsun pa’i phyir du[376.3] rgya gar ’phags pa’i yul nas spyan drangs te legs par sbyar ba sam kri4 ta ’i skad du bshad pa [rgya gar skad du / karna tantra badzra ya ka na ma zhes pas bstan] dang I de nyid gangs chen pa mams kyis rtogs sla ba’i phyir I bod skad du [376.4] bshad pa [bod skad du snyan brgyud rdo rje’i tshig rkang zhes by a ba zhes pas bstan] ’o II

1 Text: slad. 2 Text: chag. 3 Text: mchen. 4 Text: tri.

0. Theme and Occasion

gnyis pa gzhung gi don la gnyis I lus rnam par bzhag pa dang I yan lag rgyas par bshad pa ’o II dang po lus rnam par bzhag pa la gsum I [376.3] lus rnam bzhag dngos dang I ston pa rdo rje ’chang1 gis bshad par zhal gyis bzhes pa [rdo rje }chang ngas2 skal Idan du bshad [5] zhes pas bstan] dang I ye shes mkha’ ’gro la gus pas bsnyan par gdams pa [gus btud nas ni ye shes mkha’ ’gro nyon [6] zhes pas bstan] ’o II dang po lus rnam [376.6] bzhag dngos la gsum I ngo mtshar ba’i tshig dang bcas te spyir bstan pa [e ma ho / sangs rgyas kun gyi yang dag gsang ba’i mchog [l]ces pas bstan] dang I bye brag so sor phye ste bshad pa dang I gang las thos pa’i sgro ’dogs gsal ba ’o II gnyis pa I bye brag so sor phye ste bshad pa la bzhi I [376.7] bum dbang [bde chen rgyal po [2a] zhes bstan] dang I gsang dbang [thig le [2b] zhes pas bstan] dang I shes rab ye shes [mchog gi lam [2c] zhes pas bstan] dang I tshig dbang bzhi pa [tshig tu brjod pa kun dang bral bai don [3] zhes pas bstan] ’o II

1 ’chang added in smaller bdu-can script below the line. 2 ngas added in smaller bdu-can script above

the line.

1. Preliminaries

gnyis pa yan lag rgyas par bshad pa la gsum I phyi sgro ’dogs1 gcod2 par byed pa sprul sku’i gdam ngag la rten nas brgyud pa yid bzhin nor bu dang I nang nyams len [377.1] longs spyod rdzogs pa sku’i gdam ngag la rten nas smin lam yid bzhin nor bu dang I gsang ba ngo sprod chos sku’i gdam ngag la rten nas grol lam yid bzhin nor bu ’o II dang po phyi sgro ’dogs gcod3 par byed pa la sprul pa4 sku’i gdam ngag la [377.2] rten nas brgyud pa yid bzhin nor bu la gnyis I ston byed slob dpon gyi mtshan nyid [slab gsum [7] zhes pa’i tshig rkang gcig go] dang I bstan pa slob ma’i mtshan nyid [dad brtson [8-9] zhes tshig rkang5 gnyis so] do II

1 Text: dogs. 2 Text: spyod. 3 Text: spyod. 4 pa added in smaller dbu-can script below the line. 5 The

text omits rkang.

[31] 415

2. Actual Subject-Matter2.1-2. Wish-Fulfilling Gems o f the Maturation and Liberation Path

gnyis pa nang nyams len longs spyod rdzogs pa sku’i gdam ngag la rten nas smin lam1 yid bzhin nor bu la gsum2 I phyi rdul tshon gyi dal [377.3] la rten nas thabs gtso bor byas te dbang bzhi [thog mar ’khor lo sdom pa [10-11] zhes sogs tshig rkang gnyis kyis bstan] dngos su bskur ba dang I nang sindhu ra rdo rje ye shes kyi dkyil ’khor la rten nas shes rab gtso bor byas te I dbang bzhi b rda’ thabs kyi [377.4] sgo nas byin rlabs byin brlabs bya ba [lha mo [12] zhes p a i tshig rkang gcig gw) dang I de dag gi don bsdus pa [smin par byas nas [13a] zhes pas bstan] ’o II gsum pa gsang ba ngo sprod chos sku’i gdam ngag la rten nas grol lam yid bzhin nor bu la gnyis I mdor [thabs shes zung du sbrel[13b] ces pas bstan] bstan [377.5] pa dang rgyas par bshad pa ’o II

1 Text: rmi lam . 2 gsum added in smaller dbu-can script below the line.

2.2.1. Developing Process

gnyis pa rgyas par bshad pa la gsum I bum dbang dang ’brel ba sgom bya skyed rims gtso bor ston pa thun mongs yid bzhin nor bu dang I dbang bzhi spyi dang ’brel1 ba [377.6] bsrung bya gtso bor ston pa I dam tshig yid bzhin nor bu [dam tshig gsum la sbyar [13b] ces pas stanj dang I mchog dbang gsum dang ’brel ba de2 kho na nyid gtso bor ston pa gnas lugs yid bzhin nor bu ’i gdam ngag go II dang po I bum dbang dang ’brel ba bsgom bya bskyed rims gtso bor ston pa thun mongs yid bzhin nor bu [377.7] la bzhi I rgyal po [rgyal po [14a] zhes pas stan] chos nyid mi ’gyur ba I blon po [blon po [14b] ces pas bstan) rigs gsum las byed I dmangs ’phrin las ’thun sbyor [mal 'byor bdun la ’bad [14c] ces pas bstan] I de dag thams cad la dgongs pa sre ba ro snyoms [sre ba ro snyoms [13a] ces pas bstan] so II

1 'brel added in smaller dbu-can script above the line. 2 The text omits de.

2.2.2. Perfecting Process

gsum pa mchog dbang gsum dang ’brel ba de kho na nyid gtso bor ston pa gnas [378.1] lugs yid bzhin nor bu la Inga I gsang dbang dang ’brel ba rdzogs rims rtsa rlung gi gnad gtso bor ston pa steng sgo rnam par grol ba’i chos drug I shes rab ye shes dang ’brel ba mkha’ ’gro’i gsang sgrog pa ’og sgo bde ba chen po’i gdam ngag I tshig dbang dang ’brel [378.2] ba ye shes gsal ’debs par byed pa phyag rgya chen po ye shes gsal byed I lam bio nas gcod1 pa bar do’i gdam ngag I bya spyod tshogs su bsgyur ba gsang sngags lam gyi gdam ngag go II

1 Text: spyod.

2.2.2.1. Six Doctrines

dang po gsang dbang dang ’brel ba rdzogs rims rtsa rlung gi gnad gtso bor ston pa steng[378.3] sgo rnam par grol b a’i chos la1 drug I gtum mo bde drod rang ’bar I sgyu lus chos

416 [32]

brgyad rang grol I rmi lam ’khrul pa rang sangs I ’od gsal ma rig mun bral I ’pho ba gser ’gyur gyi rtsi I grong ’jug sprul lpags mdor byed do II

1 la added in smaller dbu-can script below the line.

2.2.2.1.1. Fierce Girl

[378.4] dang po1 gtum mo bde drod rang ’bar la gnyis I mdor bstan pa [gtum mo [16] zhes pa tshig rkang gcig gis bstan] dang I rgyas par bshad pa ’o II gnyis pa rgyas par bshad pa la bzhi I phyi’i gtum mo dang I nang gi gtum mo dang I gsang ba’i gtum mo dang I de kho na nyid kyi gtum mo ’o II [378.5] dang po phyi’i gtum mo la gnyis I skyon bral lus kyi gnad [lus gnad bdun Idan [17a] ces pas bstan) dang I dmigs pa yul gyi gnad [lha sku stong ra gnad [17b] ces pas bstan] do II gnyis pa nang gi gtum mo la gnyis I gnas pa rtsa’i gnad I bkod pa byang chub kyi se ms so II gnas [378.6] pa rtsa’i gnad la gnyis I rtsa gtso ma [’du ti la la2 ra sa [18a] ces pas bstan] bshad pa dang I ’khor lo bzhi [ ’khor lo bzhi [18b] bshadpa’o] bshad pa ’o II gnyis pa bkod pa3 byang chub kyi sems la gnyis I ngo bo [a ham [19a] ces pas bstan] dang I byed las [’bar dzag [19b] ces pas bstan] so II gsum pa [379.1] gsang ba’i gtum mo la gsum I rlung gi gnas tshul dang I rdo rje’i bzlas pa [rdo rje’i ’das pa [20a] ces pas bstan] dang I rtsa ba’i rlung Inga sgom pa [rtsa ba’i rlung Inga [20b] ces pas bstan] ’o II dang po rlung gi gnas tshul la gnyis I ngo bo ngos bzung pa [srog rtsol thur sel [19c] ces pas bstan] dang I gnad du bsnun tshul [bcud [19d] ces pas bstan] lo II bzhi pa [379.2] de kho na nyid kyi gtum mo la gnyis I [379.3] mdor bstan pa dang I rgyas par bshad pa ’o II dang po mdor bstan pa la gnyis I rlung sems nang du zin pa’i btags [zin dang bstan pa [21a] ces pas bstan] dang I de’i byed las bstan pa [thabs shes snyoms par ’jug [21b] ces pas bstan] ’o II gnyis pa rgyas bshad la Inga I dga’ ba bzhi goms pa las byung pa’i yon tan [dga1 bzhi [22] ces pa’i tshig rkang gcig gis bstan} I [379.4] de gang du thob pa’i gnas [dhu tir [23a] ces pas bstan] I der thob pa’i rkyen [rlung sems tshud4 pas [23b] ces pas bstan] I yon tan rang gi ngo bo [mi rtog pa [23 c] ces pas bstan] I [379.5] spang by a rang gnas su dag pas ’bras bu mngon5 du gyur pa [nyon mongs rang bzhin [24-23] ces pa’i tshig rkang gnyis kyis bstan no] ’o II

1 Text: dang pa. 2 The text omits la. 3 bkod pa added in smaller dbu-can script above the line. 4 Text:

chud. 5 Text: sngon.

2.2.1.2. Illusory Body

[379.6] gnyis pa sgyu lus chos brgyad rang grol la gnyis I mdor bstan pa [bogs ’don [26] ces pa tshig rkang gcig gis bstan] dang I rgyas par bshad pa ’o II gnyis pa rgyas bshad la bzhi I gser ’gyur gyi rtsis dman pa mchog tu bsgyur ba [’khor ’das [27] ces pa tshig rkang gcig gis bstan] dang I dpe’i sgo nas sgyu ma [379.7] ngo sprad pa dang I chos brgyad kyi rgya mdud dgrol ba [gnyis ’dzin [33] zhes pa’i tshig rkang gcig gis bstan] dang I rjes sgyu ma lam khyer ’bras bu dang bcas pa ’o II gnyis pa dpe’i sgo nas sgyu ma ngo sprad pa la gnyis I [380.1] dpe’i sgo nas snang ba1 dben med du sgrub pa [sgyu ma ’ang [28-30] ces sogs tshig rkang gsum gyis bstan] dang I de don ngo sprad pa ( ’khrul gzugs [31-32] ces sogs tshig rkang gnyis kyis bstan] ’o II bzhi pa rjes lam ’khyer ’bras bu dang bcas pa la gnyis I lam khyer dngos [de Itar [34] zhes pa’i tshig

[33] 417

rkang geig gis bstan) dang I ’bras bu sku gnyis thob pa {'ja lus [35] ces pa'i tshig rkang geig gis bstan no ) ’o II

1 Text: pa.

2.2.2.1.3. Dream State

gsum pa rmi lam ’khrul pa rang sangs la [380.2] gnyis I mdor bstan pa [mtshan dus [36] ces pa'i tshig rkang geig go] dang I rgyas bshad do II ’di la Inga I dran pa’i leags kyus bzung ba [sgo gsum [37] ces pa'i tshig rkang geig dang zer ces pas bstan) dang I brjod bskul gyis sbyang pa [sbyang [38a] ces pas bstan) dang I ’phrin las kyi mdzad pa sgyu mar byin byis brlabs pa dang I rmi lam gyi de kho na nyid sgom pa (bzang ngan [40] ces pa'i tshig rkang cig gis bstan) dang I [380.3] mthar phyin tshul [mthar phyin [41] ces pa'i tshig rkang geig gis bstan) lo II gsum pa ’phrin las kyi mdzad pa sgyu mar byin gyis brlab pa la Inga I rmi lam spei ba [spei [38b] ces pas bstan) dang I bsgyur ba [bsgyur [38c] ces pas bstan) dang I sprul ba [sprul cing [38d] ces pas bstan) dang I gags gsal ba [gags mams gsal [38e] ces pas bstan) dang I lus kyi skar mda* gang ’dod du ’phang bab [nyi zla [39] ces pa'i tshig geig gis bstan) bo II

2.2.2.1.4. Radiant Light

[380.4] bzhi pa ’od gsal ma rig mun bral la gnyis I mdor bstan pa [khyad par [42] ces pa'i tshig rkang geig gis bstan) dang I rgyas par bshad pa ’o II ’di la Inga I lus gnad la rten nas sems mal du bzhugs pa [lus gnad [43a] ces pas bstan) dang I yul gnad la brten nas sgom pa ngos bzung pa [thabs Idan ting nge 'dzin la sbyang [43b] pas bstan) dang I ye shes pa’i spyan [381.1] pas ma rig pa’i glang po bzung ba dang I ting nge zin gyis ye shes ngo sprad pa [gsal stong [47-48] ces sogs tshig rkang gnyis kyis bstan) dang I rjes spyod ’od gsal gyi bogs ’don pa [ma rtogs [49] ces pa'i tshig rkang geig gis bstan no) ’o II gsum pa ye shes pa’i spyan pas ma rig pa’i glang po bzung ba la gsum I [381.2] thabs gang gis bzung ba dang I dus nam bzung ba dang I ’od gsal bzhi nyin lugs zlog dang I mtshan lugs ’byung du bsre ba ’o [rim pa [46] ces pa'i tshig rkang geig gis bstan) II dang po thabs gang gis bzung ba la gsum I thig le ma nyams par byas te bzung ba [thig le [44a] ces pas bstan) dang I [381.3] mos gus kyi gdung pa bskyed bzung ba [gus Idan [44b] ces pas bstan) dang I dug gsum rang grol du byas te bzung ba [dus gsum 'dzin med Itos [44c] ces pas bstan) ’o II gnyis pa dus nam bzung la gnyis I gnyid dus rmi lam snga phyi bar nas bzung ba [gnyid dang rmi lam [45a] ces pas bstan) dang I nyin du rnam rtog snga phyi’i bar nas [381.4] bzung ba [mam rtog bar nas bzung [45b] ces pas bstan) ’o II

2.2.2.1.3. Transference

Inga pa ’pho ba gser ’gyur gyi rtsi la gnyis I mdor bstan pa {'pho ba [50] ces pa ces pas tshig rkang geig gis bstan) dang I rgyas par bshad pa ’o II di la gnyis I ’pho thabs dang ’pho yul lo II ’pho thabs la gnyis I sngon ’gro dang I dngos gzhi ’o II dang po sngon [382.1] ’gro la gnyis I thun mongs dang khyad par ro II dang po thun mongs la gsum I nam ’chi rtag pa dus kyi khyad par ['chi Itas shar tshe [51a] ces pas bstan) I phan yon bsams te dga’ ba sgom pa

418 [34]

[dga zhing [51b] ces pas bstan) I nyes dmigs bsam te zhen pa btang pa [zhen pa btang [51c] ces pas bstan) ’o II gnyis pa khyad par la gsum I lus kyi gnad [382.2] kyis sgo dgu dgag pa ($go dgu bkag la [52a] ces pas bstan) I rdzas kyi gnad kyis1 lam sgo dbye ba [rdzas dang [52b] ces pas bstan) I bsam pa’i gnad kyis ’tshams sbyor kyi smon lam sngon du btang pa [smon lam rgyan [52c] ces pas bstan) ’o II gnyis pa dngos gzhi la gnyis I ’phang bya rlung sems dbyer med kyi hüm sngon po bsam pa [hüm dang [53] ces pa’i tshig rkang gcig gis bstan) dang I de nyid kyi[382.3] gegs gsal te tshangs pa’i lam nas ’phang pa [ksa yig [54]ces pa’i tshig rkang gcig gis bstan) ’o II gnyis pa ’pho yul la gsum I rab chos skur ’pho ba [chos sku [55a] ces pas bstan) I ’bring longs skur ’pho ba [bla ma [55b] ces pas bstan) I tha ma sprul skur ’pho ba [rgyal ba’i zhing du ’pho [55c] ces pas bstan) ’o II

1 Text: kyi.

2.2.2.1.6. Entering Corpses

drug pa grong ’jug sprul lpags ’dor byed la [382.4] gnyis I mdor bstan pa [lhag par [56] ces p a i tshig rkang gcig gis bstan) dang I rgyas par bshad pa ’o II ’di la bzhi I gang zag gang gis bya ba [rlung sems [57] ces pa’i tshig rkang gcig gis bstan) dang I yul gang la bya ba [skyon med to la [58a] ces pas bstan) dang I tshul ji ltar bya ba dang I de ltar by as pa’i phan yon no II gsum pa tshul ji ltar bya1 ba la gsum I [383.1] spyir bstan pa [mam shes yig ’bru ’phang [58b] ces pas bstan) dang I bye brag du bshad pa dang I don bstu ba [mngon du gyur [59e] ces pas bstan) ’o II gnyis pa bye brag du bshad pa la bzhi I nam ’jug pa dus kyi gnad [dus [59a] ces pas bstan) I gang la ’jug pa yul gyi gnad [yul [59b] ces pas bstan) I nyams bso ba rdzas kyi [383.2] gnad [rdzas dang [59c] ces pas bstan) I bio brtan zhing nyams myong ehe ba grogs kyi gnad [gnad shes [59d] pas bstan) do II

1 The text omits bya.

2.2.2.2. Great Bliss

gnyis pa shes rab ye shes dang ’brel ba mkha’ ’gro’i gsang sgrog pa ’og sgo bde ba chen po’i gdam ngag la gnyis I mdor bstan pa [mkha’ ’gro [61] ces pa’i tshig rkang gcig gis bstan) dang I rgyas par bshad pa ’o II ’di [383.3] la bdun I yul gang la bya ba dang I gang zag gang gis bya ba dang I thabs gang gis bya ba dang I de ltar byas pa’i dgos pa dang I dgos pa can gyi dus su ’pho ba tshad dang bcas pa dang I dgos med du ’phos pa’i nyes [383.4] dmigs dang I rdo rje’i lus la gnad du bsnun pa’i phan yon [des na [78-79] ces sogs tshig rkang pa gnyis kyis bstan no) no II dang po yul gang la bya ba la gsum I lang mtsho’i tshad [bcu drug [62] ces pa’i tshig rkang gcig gis bstan) I rigs kyi dbye ba [pad ma [63] ces pa’i tshig rkang gcig gis bstan) I mtshan brtags bskyed rims dang bcas pa [phyag rgya [64] ces pa’i tshig rkang gcig gis bstan) ’o II gnyis pa gang zag gang gis bya [383.5] ba la gnyis I gang zag [skal Idan skyes bu [65a] ces pas bstan) dang I de’i mngon rtog pa ’o [he ru ka [65b] ces pas bstan) II gsum pa thabs gang gis bya ba la gnyis I mdor bstan pa dang I rgyas par bshad pa ’o II dang po mdor stan[384.1] pa la gnyis I bzlog1 pa dang ’du shes gsum ldan gyis snyoms par ’jug pa [gnyis med ’khril sbyor [66a] ces pas bstan) dang I zhugs pa’i dgos pa spyir bstan pa [zag bcas zag med rol [66b] ces pas bstan) ’o II gnyis pa rgyas par bshad pa la Inga I thig le dbab pa [thig le dbab

[35] 419

[67a] ces pas bstan] dang I bzung ba [bzung [67b] ces pas bstan) dang I bzlog pa [bzlog [67c] ces pas bstan] dang I bsgram pa [sgram [67d] ces pas bstan] dang I [384.2] rang gnas su spei pa ’o [gnas su spei ces pa nas dga’ ba bzhi gsum bcu gnyis don la blta [67e-70] ces pa’i + + bar gyis bstan) II bzhi pa de Itar byas pah dgos pa la gnyis I bde stong ra ni geig du mthong pa [Iban skyes [71] ces pa’i tshig rkang geig gis bstan) dang I rnam pa zag med kun khyab tu ’char ba [snang srid [72] ces pa’i tshig rkang geig gis bstan) ’o II Inga pa dgos pa can gyi dus su ’pho ba tshad dang bcas pa la gsum I [384.3] ’pho ba’i dus [gsang dbang [73] ces pa’i tshig rkang geig gis bstan) dang I tshad [thig le [74] ces pa’i tshig rkang geig gis bstan) dang I lhag ma rang gnas su bsgram pa [bzhi gsum [75] ces pa i tshig rkang geig gis bstan) ’o II drug pa dgos med du ’phospa’i nyes dmigs la gsum I dam tshig nyams pa’i rgyu gnyis (bag med ’dod sred [76a] ces pasbstan) I rkyen gnyis [gzhan dbang chang gis myos [76b] ces pas bstan) I nyams pa’i nyes dmigs dngos (don la2 [77] ces pa’i tshig rkang geig gis bstan) so II

1 Text: bzlag. 2 Text of the interlineary note: nyams p a ’i nyes dmigs don la.

2.2.2.3. Great Seal

gsum pa tshig dbang dang [384.4] ’brel ba ye shes gsal ’debs par byed pa phyag rgya chen po la gnyis I mdor bstan pa [phyag rgya [80] ces pa’i tshig rkang geig gis bstan) dang I rgyas par bshad pa ’o II ’di la gsum I skye med gzhi phyag rgya chen po gtan la dbab pa I ’gag med lam phyag rgya chen po ngo sprad pa I brjod med [385.1] ’bras bu phyag rgya chen po mngon du gyur tshul lo II dang po la Inga I gzhag thabs sgo gsum rang babs (sgo gsum [81] ces pa’i tshig rkang geig gis bstan) I gzhag rang gi mtshan nyid [bltas pas [82] ces pa’i tshig rkang gis bstan) I gzhag tshul dmigs med rang [dmigs su med [83]pa’i tshig rkang geig gis bstan) ngo II ngo bo nges shing yid ches bya ba [gzhan du [84] ces pa ’i tshig rkang geig gis bstan) I yid ches [385.2] pas gzhi gtan la phebs tshul lo II ’di la gsum I gzhag thabs dngos [gzhi nas [85-86] ces sogs tshig rkang gnyis kyis bstan) I gzhi gang du gtan la phebs pa’i gnas ( ’pho ’gyur [87] ces pa’i tshig rkang geig gis bstan) I ji ltar gtan la phebs pa’i tshul [skye shi [88] ces pa’i tshig rkang geig gis bstan) lo II gnyis pa ’gag med lam phyag rgya chen po ngo sprad pa la gsum I [385.3] phyi snang b a ’i chos thams cad nang stong pa sems su ngo sprad pa I sems sku gsum lhun grub du ngo sprad pa I phyag rgya chen po’i sgra don ngo sprad pa ’o II dang po phyi snang ba’i chos thams cad nang stong pa sems su ngo sprad pa la gnyis I gtan tshigs dang bcas pa’i [385.4] ngo sprod dngos [phyi rol [89-90] ces pa sogs tshig rkang gnyis kyis bstan) dang I de’i don lam du ’khyer tshul ('khrul rtogs [91-92] ces sogs tshig rkang gnyis kyis bstan) lo II gnyis pa sems sku gsum lhun grub tu ngo sprad pa la gsum I sems kyi ngo bo stong pa skye med chos skur ngo sprad pa [sems nyid [93] ces pa’i tshig rkang geig gis bstan) I rnam pa snang ba ’gag med sprul skur ngo sprad pa [’gag med [94] ces pa tshig rkang geig gis bstan) I rang bshin [385.5] gnas med zung ’jug longs skur ngo sprad pa ’o [gnas med [95]ces pa’i tshig rkang geig gis bstan) II gsum pa phyag rgya chen po’i sgra don ngo sprad pa la bzhi I phyag gnyis med kyi ye shes ngos bzung ba [phyag ni [96] ces pa’i tshig rkang geig gis bstan) I rgya ’khor ba’i rgya mdud bgrol ba [rgya ni [97] ces pa’i tshig rkang geig gis bstan) I chen po zung ’jug gi sgron me bltams [chen po [98] ces pa’i tshig rkang geig gis bstan) [386.1] pa I de rnams rkyen la bltos med rang grol du bstan pa [gzhan gyis [99] ces pa’i tshig rkang geig gis bstan) ’o II gsum pa brjod med ’bras bu phyag rgya chen po mngon du gyur la gsum I spang bya rang gnas su dag pa [sgrib gnyis [100] ces pa’i tshig rkang geig gis bstan) I ngo bo blo dang chos thams cad zad par skyal ba [ ’du shes [101 ] ces pa ’i

420 [36]

tshig rkang gcig gis bstan) I rnam pa thob bya’i chos thams cad [386.2] rdzogs pas rang gi sangs rgyas mngon du gyur pa [mkhyen tshad [102-103] ces sogs tshig rkang gnyis kyis bstan] ’o II

2.2.2.4. Intermediate State

bzhi pa lam bio nas gcod pa bar do’i gdam ngag la gnyis I mdor bstan pa (bar do [104] ces pa tshig rkang gcig gis bstan) dang I rgyas par bshad pa ’o II ’di la gsum I bead bya lus ldan bzhi’i bar do ngos bzung ba (skye shi [103] ces pa’i tshig rkang gcig gis bstan] I [386.3] sbyang bzhi chos nyid mtshan ma’i bar do ngo sprad pa I sbyang bya chos can chos nyid kyi bar do lam du ’khyer ba ’o II gnyis pa sbyang bzhi chos nyid mtshan ma’i bar do ngo sprad pa la gnyis I nyams su len tshul [Itar med [106] ces pa’i tshig rkang gcig gis bstan) dang I ngo sprad tshul lo II [386.4] ’di la gsum I rang bzhin gyi mtshan nyid gsal stong zung ’jug [rang rig [107] ces p a i tshig rkang gcig gis bstan] I ngo bo’i mtshan nyid I bde stong zung ’jug [bde chen [108] ces p a i tshig rkang gcig gis bstan] I mtshan nyid kyi mtshan nyid I bde gsal mi rtog pa gsum rang shar ba [rang bzhin [109] ces pari tshig rkang gcig gis bstan) ’o II gsum pa sbyang bya chos can chos [387.1] nyid1 kyi bar do lam du ’khyer ba la bzhi I sre ba lam gsum gyi bar do [ma rtogs [110-111] ces sogs tshig rkang gnyis kyis bstan) I rab ’od gsal ngos bzung ba I ’bring longs skur ldang ba I tha ma sprul skur sangs rgya tshul lo II gnyis pa2 rab ’od gsal gyi [387.2] bar do la gnyis I lam snang ba’i ’gag tshul dang I ’od gsal nyams kyi ’char tshul lo II dang po lam snang ba’i ’gag tshul la gnyis I rags pa thim pa [sa chu [112] ces p a i tshig rkang gcig gis bstan) dang I phra ba thim pa [brgyad bcu [113] ces p a i tshig rkang gcig gis bstan) ’o II gnyis pa ’od gsal nyams kyi ’char tshul la gnyis I dangs ma Inga [387.3] ’dus la rten nas ’od gsal ’char tshul [dkar dmar [114] ces p a i tshig rkang gcig gis bstan) I de nyid ngos bzung nas ma bu ’dres te chos skur3 sangs rgya ba ['od gsal [113-116] ces sogs tshig rkang gnyis kyis bstan) ’o II gsum pa4 ’bring sgyu ma’i skur ldang ba la gnyis I ’od gsal de nyams myong med pa’i ’ching rkyen du bstan pa [de ma [117] ces p a i tshig rkang gcig gis bstan) dang I gegs med du [387.4] longs skur ’gyur tshul ['bring po [118] ces p a i tshig rkang gcig gis bstan) lo II bzhi pa5 tha ma sprul skur sangs rgya ba la gsum I mngal du ’jug pa’i rgyu rkyen dang I de dgag pa’i thabs dang I sbyangs pa sngon song rang grol du bstan pa [sngar sbyangs [122-123] ces sogs tshig rkang gnyis kyis bstan no) ’o II dang po mngal du ’jug pa’i rgyu [387.5] rkyen la gnyis I rgyu [rtsa6 Inga [119] ces p a i tshig rkang gcig gis bstan) dang I rkyen [chags sdang [120] ces p a i tshig rkang7 gis bstan) no II gnyis pa de dgag pa’i thabs la gnyis I bsre ba lnga’i gdam pas rgyu dgag pa [sre ba Inga ldan [121a] ces pas bstan) dang I phyag rgya bzhi’i gdam pas rkyen dgag pa [lam khyer phyag rgya bzhi [121b] ces pas bstan) ’od II

1 Text: chos can chos [387] can chos nyid. 2 Text: dang po. 3 Text: sku with ra added in small dbu-can

script below the line. 4 Text: gnyis pa. 5 Text: gsum pa. 6 Text: rtsal. 7 The text omits rkang.

2 .2 .2 5 . Path o f Secret Formulas2.2.25.1-2. Eliminating Obstructions

Inga pa bya spyod tshogs bsgyur gsang sngags lam gyi gdam ngag la [388.1] gsum I gdams pa spyi’i gegs gsal ba [gdams pa [124-126] ces sogs tshig rkang gsum gyis bstan) dang I tshogs bsgyur dngos [bya spyod [127] ces pa’i tshig rkang gis bstan) dang I ga dar gyi don bstu ba ’o II

[37] 421

2 .2 .2 3 .3.1. Condensed Meaning o f Cleansing

’di la gnyis I ’khrul m ed1 du lam nyams su blangs pa’i dgongs pa rgyas par bstan pa dang I don gril2 te bstan pa ’o II dang po ’khrul [388.2] med du lam nyams su blangs pa’i dgongs3 pa rgyas par bshad pa la gnyis I ’bras bu ’i yon tan bskyed pa’i rgyu [go rims [128-129] ces sogs tshig rkang gnyis kyis bstan] I [388.3] ’bras bu’i yon tan rang gi ngo bo bstan pa ’o II ’di la drug I rtsa rnams dhu tir dag pas sku rdo rje thob pa [dangs ma [130-131] ces sogs tshig rkang gnyis kyis bstan) I rlung dang nyon mongs pa ye shes su dag pas gsung rdo rje thob pa [nyi khri [132-133] ces sogs tshig rkang gnyis kyis bstan) I dangs ma lus gnas kun la khyab pa bde stong thugs rdo rje thob pa4 [gnas dang [134-135] ces sogs tshig rkang gnyis bstan) I des sku gsum gyi rang zhal mngon sum du mthong ba [sprul sku [136] ces tshig rkang gcig gis bstan5) I mngon shes la [388.4] sogs pa’i yon tan ma lus pa rang la rdzogs pa [mngon shes [137] ces pa’i tshig rkang gcig gis bstan) I lam de ltar du bsgrod nas rdo rje ’dzin pa’i go ’phangs mnyes pa [dus ’dir [138-139] ces sogs tshig rkang gnyis bstan) ’o II

1 Text: mad. 2 Text: tril. 3 Text: dgos. 4 dangs ma lus gnas kun la khyab pa bde stong thugs rdo rje thob

pa / added in smaller dbu-can script below the line. 5 Text: tshig gcig gi tan.

2 .2 .2 .53 .2 . Sealing Words

gnyis pa don gril te bstan pa la gsum I brgyud pa bcu gsum1 du tshig brgyud du gdams pa’i bka’ [388.5] rgya2 dngos [bcu gsum [140] ces sogs tshig rkang gcig gis bstan) I yin lugs man ngag gi che ba [mdo brgyud [141] ces pa’i tshig gis bstan) I gang la gdams pa dgos pa dang bcas pa [skaI Idan [142] ces pa’i tshig rkang gcig gis bstan no) ’o II

1 Text: gsum gsu, with gsu crossed off. 2 Text: b k a ’ [388.5] bka rgya.

Colophon

gsum pa ’jug gi don la gsum I gang la gdams pa’i yul [ces ye shes kyi m kha’ ’gro ma la gdams pa ces pas bstan) I mjug don dngos [snyan brgyud rdo rje’i tshig rkang rdzogs so ces pas bstan) I lo pan gang gis bsgyur ba’i [389.1] ’gyur byang bstan pa [mkhas pa chen po zhes pa nas gtan la phab pa’o ces pa’i bar gyis so //) ’o II

★ ★

rdo rje’i rkang gi sa bead gab pa mngon byung zhes bya ba I skal ldan don gnyer can rnams la phan gdags pa’i phyir I gong ma rnams kyi yig sgros dang mi ’gal bar I [389.2] byang ri se brag gi ri khrod1 du bho dhi bha tras sbyar ba rdzogs s-ho II shu bham II

1 Text: khrad.

422 [38]

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