giacomella orofino - sacred tibetan teachings on death and liberation

PRISM UNITY

SACRED TIBETAN TEACHINGS

ON DEATH AND LIBERATION

G I A C O M E L L A O R O F I N O

SACRED TIBETAN TEACHINGS ON

DEATH AND LIBERATION

TEXTS FROM THE MOST ANCIENT TRADITIONS OF TIBET

Preface by NAMKHAI N O R B U

Translation and commentary by GIACOMELLA O R O F I N O

PRISM • UNITY

To my mother

SACRED TIBETAN TEACHING S O n Death and Liberation

Published in Great Britain in 1990 by:PRISM PRESS 2 South Street,Bridport,Dorset DT6 3NQ^

and distributed in the USA by:AVERY PUBLISHING GROUP IN C .,120 O ld Broadway,Garden City Park,N ew York 11040

and published in Australia 1990 by:UNITY PRESS 6a O rtona Road,Lindfield,NSW 2070

ISBN 1 85327 049 0

© Original Italian Edition E dizion M editerranee R om a 1985 © English Language E dition Prism Press 1990

All rights reserved. N o part o f this publication m ay be reproduced, stored in a retrieval system, or transmitted, in any form or by any m eans, electronic, m echanical, photocopying, recording or otherwise, w ithout the prior perm ission o f the publishers.

Printed and bound in the Channel Islands by T he Guernsey Press Limited.

Contents

Preface (Namkhai Norbu) 1Introduction 9

I. The Religious Traditions and Literary Origins o f the Texts 17

The sNyirtg-thig scriptures of the rNying-ma-pa tradition 17The Nyi-zla kha-sbyor Tantra 20The Transmission of the rDzogs-pa chen-po zhang-zhung

snyan-rgyud 21The sGron-ma drug-gi gdams-pa text 24Notes to Part I 26

II. The Tantra o f the Great Secret Union o f the Sunand Moon 31

The bar-do of the m om ent of death 31The bar-do of essential reality and of existence 45Notes to Part II 55

III. The Doctrine o f the Six Lights 61

The doctrine of the six lights 61The ornament of sunlight: commentary on the text ‘The

doctrine of the six lights’ 67Notes to Part III 81

Appendix: The Lamp which makes clear the Signs o f Death 85

Introductory Note 85The lamp which makes clear the signs of death 89Notes to the Appendix 101Critical Edition of the Tibetan Texts 105

Bibliography

Index

152

157

This text was first published in 1985 in Italy as a result of my research at the Istituto Universitario Orientale in Naples.

The English version is not a mere translation from the Italian as, rewriting it in English, I took the opportunity of improving the translation, rechecking it against the Tibetan texts.

For this new edition I must express my gratitude to Professor Per Kvaerne of Oslo University who very kindly read this version and gave invaluable suggestions.

I also wish to acknowledge my debt to Des Barry who helped me in the work of translating the work into English, and to Professor Alison Duguid for her help with stylistic problems.

Giacomella Orofino

Acknowledgements

Preface

In the western world a great interest has arisen in the translations of a Tibetan book dedicated to the after-death state. The title given to this book — The Tibetan Book of the Dead — invariably applied to all translated versions, has no correspondence whatsoever with the original ude of the text: Self liberation through hearing, during the intermediate period that follows death (Bar-do thos-grol). Probably this choice was made to make an analogy with the Egyptian Book of the Dead, already known to a wide public, and thus providing these particular Tibetan texts with an easily understandable context.1

The doctrine of the Bar-do thos-grol belongs to the collection of esoteric teachings known as Zhi-khro dgongs-pa rang-grol, or ‘Self-liberation through the understanding of the peaceful and wrathful deities’. According to tradition the compilation of this series of teachings had its origin in the 8 th century A.D. when the master Padmasambhava arrived in Tibet from Uddiyana. Later the texts were buried as treasures (gter-ma)2 on Mount Gampodar and rediscovered by Kar-ma gling-pa in 1326 A.D.

This text has never ceased to be of great benefit to those who were interested in it from the time of its discovery until the present, and especially now, thanks to the many translations that are available in the West.

According to the doctrines of Bar-do thos-grol the nature of any living being is unchanging and is called Dharmadhatu. It is similar to the spaciousness of the sky in that it is emptiness. The wisdom of the naturally perfected state arises in this condition like the bright light and rays that shine out in their luminosity without any obstruction when the sun rises high in the sky. If illusion manifests because one has not understood or recognised this state, then, in the impure condition, there arise the

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Sacred Tibetan Teachings

illusory visions which manifest in the apparition of the lights of the six realms of existence: the paradise of the gods, the realms of the demi-gods, men, animals, ‘hungry ghosts’ and ‘hell beings’. The light of the gods shines an opaque white, that of the demi-gods a dark blue, a motded green for the animals, an opaque yellow for the hungry ghosts, and a dark smoky colour for the hell beings.

If one feels attachment and one is attracted by those lights, one obtains the five aggregates which constitute the human personality: form, sensory perception, conceptualisation, karmic impulses and consciousness; and the five elements: space, earth, water, fire and wind. Following the five passions: attachment, pride, anger, jealousy and egoism one wanders without interruption or limitation in samsara.

On the other hand, if one recognises the pure condition, the vision of the uncontaminated nature shines freely, and from the light of the naturally manifest state which is blue, white, yellow, red and green, there arise from the dimension of the sambhogakaya as a living symbol of vision, the five father divinities: Vairocana, Vajrasattva, Ratnasambhava, Amitabha and Amoghasiddhi, and as symbols of the void the five mother divinities: Dhatu Isvari, Buddha Locana, Mamaki, Pandaravasim and Samaya Tara.

Each one of the father divinities is united inseparably to his own paxedra, the symbol of energy, representing a quality of wisdom: the wisdom of essential space, the mirror-like wisdom, the wisdom of equanimity, the discriminating wisdom and the all-accomplishing wisdom.

From one’s own state of consciousness there manifest the forty-two peaceful divinities of the sambhogakaya dimension as a symbol of the quintessential void. In the moment in which one recognises that they are none other than one’s own pure vision, one obtains complete liberation.

If liberation does not occur, however, then from the nature of one’s own being, which is in itself clear, one projects the fifty- eight terrifying divinities, which are manifestations of limitless energy.

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Preface

On the other hand, if these pure visions are recognised as manifestations of internal energy of one’s own state of consciousness one obtains definitive liberation in one’s own condition in a moment.

When one recognises that the peaceful and terrifying divinities are external manifestations of one’s own state of consciousness, one realises the supreme teaching of the profound and direct path of total liberation.

This will take place for those beings with the superior qualifications and also for those who do not possess them if they remain in a state of real stability during the moment of the bar-do of essential reality when the visions of the spontaneous manifest state appear.

If one does not obtain liberation, however, not having stability in the knowledge of one’s own original state, one is introduced to the profound essential doctrines during the following time of the bar-do of existence. At this time the teaching on the profound method which brings liberation through the pronouncing of the names of the peaceful and terrifying divinities are given, or through the hearing of secret mantra. If one still does not obtain liberation because of past negative actions, one intervenes with the rituals and ceremonies to ensure that rebirth takes place where there is a manifestation of the Buddha. Such rituals, using the magical formulas of the peaceful and terrifying divinities, as well as hand gestures and meditation, purify negative actions.

In the tradition that we are studying the concept of ‘selfliberation’ has a great value: this is the supreme understanding which all completely realised Buddhas embody and there is nothing which is superior to it. It is the spontaneously arisen state of self-perfection. The method to reach it is described in the principal text of the Zhi-khro dgongs-pa rang-groL

An invaluable clarification of the meaning of the term ‘selfliberation’ is given in the Tantra of self-liberation by the introduction to the state of pure awareness which appears nakedly from the collection

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of the Zhi-khro dgongs-pa rang-grol2 where we read:

The mind of all beings,is inseparable from sarnsara and nirvanaThey wander in samsara,conditioned by desire and refusalThe whole of the essence isin going beyond actions.This is how it is taught to liberate oneself: through the naked vision of the state ofpure awareness so that one really obtains the great self liberation, and all this is completed in the state of the great perfection (rdzogs-pa chen-po).

This profound natural state is the basis of the understanding of all the illuminates of the past, present and future. When this sacred understanding really manifests, the necessity for any action or judgement ceases and one obtains liberation in one’s own dimension.

Let us now consider the general features of the doctrine of the Zhi-khro dgongs-pa rang-grol. In the text it is stated that there are six different bar-do states:

the bar-do of nature, which begins at the mom ent of birth,the bar-do of dreams, the bar-do of the state of samadhi, the bar-do of the mom ent of death, the bar-do of quintessential reality, the bar-do of arising existence

The origin of this sub-division of the bar-do states is particularly derived from the Tantra of the Great Secret Union of the Sun and the Moon from the collection of the rNying-ma’i rgyud bcu bdun3. In this text it states concerning the bar-do of nature:

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Preface

The primary cause of nirvana is the same, whether it is for all sentient beings who are in the state of the bar-do of nature with a physical bodyor for the Buddhas of the present, the past and the future.The doctrine of the bar-do is subdivided into five states:the bar-do of nature,the bar-do of the state of samadhi,the bar-do of dream,the bar-do of birth and death,the bar-do of existence.

This subdivision is nearer to that of the text Self-liberation through the understanding of the peaceful and terrifying divinities.

It is necessary to recognise that the instructions of the bar-do of the rDzogs-chen oral tradition of Zhang-zhung are among the most ancient recorded concerning the knowledge of the bar-do in Tibet.

The Tantra of the Great Secret Union of the Sun and the Moon was taught for the first time by dGa’ rab rDo-ije (the first master of the Tibetan Buddhist tradition of rDzogs-chen) to his disciple Manjusrimitra. In the famous historical tradition of the rDzogs- pa chen-po snying thig-gi lo-rgyus chen-mo4 it is described how this master collected together all the oral teachings that he received.

According to this tradition and to that of the rTsa gsumyi dam dgongs 'dus5, the birth of dGa-rab rDo-ije was three hundred and sixty years after Buddha’s jbarinirvana (VI b.C) in the Tibetan year of the female wood sheep, on the eighteenth day of the first m onth in the country of Uddiyàna.

We now come to the dating of the oral transmission of Zhang-zhung. According to the historical tradition of gZer mig6 the master gShen-rab Mi-bo (the first master of the Bonpo tradition) was bom in the first sme-khor1 in the year of the male wood mouse, on the eighth day of the first month, under the

5

constellation of Pleiades in the first hours of dawn, to his mother bZang-za ring btsun and his father rGyal-ba thod dkar. From that time counting one hundred and eighty years for each sme- Jkhor, in the first sme-phreng of the second sme-khor, in the male water sheep year, the famous Siddha Li shu sTag-ring was born. According to the most ancient Bonpo chronicles, the date of birth of Li-shu stag ring was two thousand, five hundred years before the persecution of the Bonpo by the king Khri-srong lde- btsan (756-97 A.D.).

According to these historical considerations the origins of the teachings of the Bonpo tradition called the rDzogs-pa chen-po zhang-zhung snyan rgyud can be seen to be of great antiquity. From its origins to the present day the continuity of its oral tradition has never been interrupted.

The rDzogs-chen teaching and its history are still alive and relevant. Furthermore the oral tradition has its confirmation in historical records and finds its mark through the living masters who continue the teaching, conserving the doctrines intact.

Opening her own mind to the Tibetan culture, Giacomella Orofino has studied in great depth the bar-do teachings of both Buddhist and Bonpo traditions. Notwithstanding the great difficulties, she has dealt with the problem of the origins of the doctrines on death with penetrating commitment. With the translation of original texts on the post-mortem state, taken from the above cited Tantra of the Great Secret Union of the Sun and Moon of the rNying-ma rDzogs-chen tradition, and from the text The Doctrine of the Six Lights from the oral tradition of the rDzogs-chen teaching of Zhang-zhung,8 Dr Orofino provides the western public with direct access to the sources of this knowledge. This work is, therefore, an important key for resolving many of the interpretive uncertainties which the various Tibetan books of the dead in wide circulation in the West may represent. Those who wish to gain a deeper knowledge of the Tibetan doctrines on the post-mortem will find in this study a tool to gain access to their essential meaning. This work, furthermore, contributes to the knowledge of one of the most ancient cultural traditions


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Preface

which is already in slow decline.It is in the cultural interest of everyone that this heritage is

not lost, and I am convinced that the whole of humanity could be enriched by its conservation and diffusion. This is my hope and my wish for the future.

Namkhai Norbu Istituto Universitám Orientate, Napoli, Italy

1 The first to me this title was W.Y. Evans Wentz in his translation of the Bar-do thos-grol in 1927 (The Tibetan Book of the Dead; or The after-death experiences on the Bardo plane, according to Lama Kazi Dawa Samdup, English rendering by W.Y. Evans- Wentz. lsted . 1927,2d ed. London, New York, 1949; see infra for a bibliographical note n. 5, p. 18). For an analysis o f the improper use o f the title and the difference existing between the Egyptian Book o f the Dead and the Bar-do thos-grol see G. Tucci, II libro tibetano dei morti, Torino, 1972, pp. 17, 18.

2 Rig-pa ngo sprod gcer mthong ranggrol in Zab-chos zhi-khro dgongs-pa rang-grol, Zho rang ed., vol. Tha, p. 2.

3 Nyi-ma dang zla-ba kha-sbyor-ba chen-po gsang-ba'i rgyud in rNying ma'i rgyud bcu-bdun, Delhi, 1973, vol. Ill, pp. 152-233.

4 rDzogs-pa chen-po snyig thig-gi lo-rgyus chen-mo in sNying thigya bzhi o f kLong chen-pa, vol. 9, New Delhi, 1970, pp. 89-90.

5 Yi dam dgongs Jdus rta mchog rol-pa-las: Yoga gsum bla-ma nor-bu dang bcas- paJi lo-rgym in rTsa gsumyi dam dgongs'dm, vol. 3, New Delhi, 1972, p. 36.

6 gZer-mig, the *Dm-pa rin-po-che’i rgyudgzer-mig, Delhi, 1966, vol. I, pp. 75seq.

7 In the Tibetan astrological system the years are divided into great cycles o f 180 years, the sme-’khor, which in its turn is subdivided in minor cycles o f 60 years, the sme-phreng (see further inf. n. 116, p. 99).

8 rDzogs-pa chen-po zhang-zhung snyan-rgyud-las sgron ma drug-gi gdams-pa in rDzogs-pa chen-po zhang-zhung snyan-rgyud-kyi gsung phody T.B.M.C., Dolanji (H.P.) India, 1980, pp. 511-521.

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Introduction

To understand the meaning of the teachings on death as they are seen by the oldest religious traditions of Tibet is to approach the heart of one of the most mysterious and fascinating civilisations of the East.

From the point of view of these teachings, at-the mom ent of death, the aggregate of all of one’s internal elements separates from the mortal body and gradually dissolves. The mind then finds itself in a pure condition, uncontaminated by gross material existence. In that moment, the person who has died clearly experiences the nature of his own existential reality, which is none other than pure rainbow light, a source of infinite joy, in which all phenom ena manifest themselves as an expression of the dynamic energy of Being.

Thus, if one is free of the constrictions of ignorance, and can remain in this condition of perfect union, one recognises all sounds and visions as the projections of one’s own mind. To do this means to liberate one definitively from the causal chain of birth and death, union and separation, joy and sorrow, which binds all of the beings who are lost in the ocean of existence.

If, on the contrary, liberation does not take place, and one continues to be prey to the illusory projections of one’s own mind, trying to grasp them as a child tries to grasp the reflections which appear in a mirror, it will not be possible to stop the flow of samsara and one will continue to transmigrate according to one’s karmic tendencies.

These texts, which have never before been translated, bring to light the conceptions of death held by the highest and most ancient systems of meditation of the Tibetan religious schools. This is the system known as rDzogs-pa chen-po, or ‘Great Perfection’ — which is found both in the unreformed Buddhist tradition of the rNying-ma-pa, ‘the Ancient Ones’, and in the religious tradition of the Bonpo.1

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The first extract which has been analysed is taken from the Tantra Nyf-ma dang zla-ba kha-sbyor-ba gsang -bah rgyud: The Tantra of the Great Secret Union of the Sun and the Moon, a text of the rNying-ma- pa tradition.

The second extract, the translation of which includes the commentary, is taken from the sGron-ma drug-gi gdams-pa: The Doctrine of the Six Lights, from the literary cycle of the rDzogs-pa chen-po zhang-zhung snyan-rgyud, This is a collection of all the texts that have been transmitted by the oral rDzogs-chen tradition that has its origin in Zhang-zhung, the ancient and sacred country which is the centre of Bonpo culture and religion.2

Furthermore, the appendices include the translation of an interesting Bonpo text, The Light Which Makes Clear the Signs of Death (Chi-rtags gsal-ba’i sgron-ma) from the literary cycle called Bla-med rzogs-pa chen-po yang-rtse klong-chen gyi khrid. In this work all the signs of death mentioned in The Tantra of the Union of the Sun and the Moon are analysed and explained in great detail.

Tibetan thought considers dying not as a definitive act but as a transitory passage between two realities. The Tibetan term which refers to this period of transition is bar-do (San. antharabhava).

There are four different bar-do states described in The Tantra of the Union of the Sun and the Moon?1) Rang-bzhin bar-do: ‘the intermediate period of nature’ of the

time span that begins at birth and ends with death;2) 'Chi-kha’i bar-do: ‘the intermediate period of the mom ent of

death’;3) Chos-nyid bar-do: ‘the intermediate period of quintessential

reality’, when death has occurred and, to the individual who has experienced it, there appears luminous intrinsic nature of reality, through the manifestation of sounds and lights;

4) Srid-pa bar-do: ‘the intermediate period of existence’ which includes all the phases of renewed involvement in the different dimensions of samsaric existence. This arises only

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Introduction

if the instructions concerning the previous bar-do states have not been put into practice.

In the present study the ’Chi-khai’i bar-do is the first to be examined; that is, the very m om ent which precedes the mom ent of death.

The Tantra ofthe Union ofthe Sun and Moon includes details of the ways in which one recognises the approach of death, and the rituals which may be used to ransom oneself from it. Such rituals have their roots in the substrata of the Tibetan magical- religious tradition which preceded the introduction of the Buddhist religion. In both the texts which are translated here, there is an accurate description, linked with medical diagnoses, of all the phases of the dissolution and destruction of the elements of the physical body, and the different ways of dying according to the three yogic capacities: superior, medium and lesser.

There follows, then, an examination of the Chos-nyid bar-do which is the intermediate period that begins at the moment of the complete termination of earthly life. Chos-nyid (.Dharmata) means the essence itself of existence, as it is, in its pure and absolute reality. The doctrine of the Chos-nyid bar-do, therefore, is the description of the luminous reality of the original condition of the individual. It is only at this moment when it has become free of the obstacles caused by the physical body that one's own primordial luminosity manifests itself in its totally unobstructed splendour.

The essential point of the teaching is, therefore, the recognition of everything that appears, rays, sound and lights, as a pure reflection of one’s own mind, without falling into the error of believing in the concrete and objective existence of the various phenom ena which appear.

This doctrine of liberation through recognition of the true condition constitutes the essential message of the instructions contained in the Bar-do thos-grol, from the collection of the Zab- chos zhi-khro dgongs-pa rang-sgrol,4 the Tibetan guide to liberation

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from the cycle of samsara, which is read to the dying person. We refer to a doctrine which is already widely known in the West through various translations of the Bar-do thos-groL5

The instructions of the thos-grol ('that which brings one to liberation by hearing alone’) are intended to awaken in the consciousness of the dead person the recognition of the apparition of the 42 peaceful deities and the 58 wrathful deities as one’s own mental projection. These instructions are directed toward yogins who have dedicated themselves above all to the mystical practices of transformation (,sgyur-lam).6 These are characteristic practices of the tantric doctrines of Tibetan Buddhism. For yogins, die m om ent of death is that time in which all the divinities on whom he has meditated during his life will manifest themselves, and this is the fruit of the yogic practices of the adept. Liberation will come, as has been said, recognising any vision as a manifestation of one’s own primordial consciousness.

The doctrines expressed in the two texts that are examined here, however, are directed toward those who have practised the path of Ati Yoga (;rDzogs-chen) during their life and to whom the method of transformation is a secondary consideration.

Liberation comes in a way that is direct and instantaneous, through the recognition of the essential nature of one’s own mind in its present reality.

The two texts contain references to the esoteric practices of the 'vision of the light’ (thod-rgal)1 which are practices that are particular to the rDzogs-chen system. They have as their final goal the achievement of the 'rainbow body’ {’ja-lus).% Through these practices the yogin, at the end of his life, dissolves into light without leaving any physical remains. Thus, he obtains complete liberation from the cycle of samsaric existence and definitive victory over death.9

The third moment examined is that which concerns the Srid- pa bar-do or the ‘intermediate period of existence’. This is the time of renewed involvement in the painful unfolding of samsara, due to the fact that the requisite teachings have not


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Introduction

been practised during the previous periods.There is a detailed description of all the signs and visions

which precede a future rebirth in one of the six realms of the ‘wheel of transmigration’, as well as the process of the formation of a new foetus in the maternal womb.10

To gain a deeper knowledge of the doctrines of the pre-Buddhist religion of Tibet I undertook a long period of study in India under the guidance of slob-dpon Tenzin Namdak, a meditation master of the Bonpo monastery of sMan-ri,11 which was recently refounded in Himachal Pradesh (Northern India). My research has been further encouraged and guided by Professor Namkhai Norbu, Professor of Tibetan Language and Literature at the Istituto Oriéntale Universitario, and one of the principal masters, who is prominent in the conservation of the ancient traditions of Tibet; and also by Professor Gherardo Gnoli, Professor of the Religions of Iran and Central Asia and President of the Is.M.E.O. (Institute for the Middle and FarEast- Rome), whose valuable suggestions were of great help to me.

My grateful thanks go to them firstly, and to all the Tibetan lamas in exile whom I met during my stay in India and Nepal. As the value of oral transmission12 is considered so highly in the religious traditions examined in the present work, their invaluable clarifications have been of fundamental help in the understanding of the texts herein translated.

Giacomella Orofino

Notes to the Introduction

1 For a discussion o f the complexities o f the relationship between the rDzogs-chen doctrines o f the rNying-ma-pa Buddhist school and the Bonpo tradition see Tucci, TPS, pp. 109-110, in which the similarities of both systems are underlined in their subdivision into nine vehicles, and in the identification o f Kun- tu bzang-po as the symbolic representation o f the supreme reality (see infra n. 69); Snellgrove, Nine Ways, p. 115 on the necessity o f a comparative study o f the Tantras and the rDzogs-chen literature of the two traditions which this scholar considers ‘the most ancient o f Tibetan Buddhist groups’; Cultural History, pp. 101 et seq. in which

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is examined the quesdon of the origins o f the rDzogs-chen traditions in Tibet; Karmay, Treasury, pp. XXXVIII et seq. on the possible historical collection of rDzogs-chen texts, and by the same author, General Introduction, pp. 213 et seq. on the problem o f the origins o f the rDzogs-chen doctrines o f both traditions and their relationship to the Chinese Ch’an philosophies, Kvaeme, Canon, pp. 26 et seq. in which the two traditions are com posed through their parallel divisions into external, internal and secret teachings; and again by the same author, Origin, in which, based on a broad analysis o f the arguments, it is considered that it is necessary to see many aspects o f the primitive religion and cultural history o f Tibet in a new light. An interesting study by A.M. Blondeau offers further comparisons between the two traditions; A.M. Blondeau, ‘Le l’ha ’dre bka’ — tan’, in Etudes tibétaines dédiées à la mémoire de Marcelle Lalou, Paris 1971, pp. 29-126. Recently an important and extensive research on rDzogs-chen was published by S. Kaimay in which one o f the topics discussed is the rDzogs-chen tradition as a link between the rNying-ma-pa and the Bonpo, see S.G. Karmay, The Great Perfection [rDzogs-chen), A Philosophical and Meditative Teaching in Tibetan Buddhism, Leiden, 1988, pp. 216- 223.

2 For the study of the ancient culture and language o f Zhang-zhung, see Haarh, Zhang-zhung.

3 For a comparative analysis o f the subdivisions o f the various types of bar-do, see Evans-Wentz, The Tibetan Book of the Dead, pp. 202-204; Lauf, Secret Doctrines, pp. 36-42; as well as the Ubro tibetano dei morti from the translation by Namkhai Norbu (1983).

4 According to tradition these are texts hidden by Padma Sambhava in the V lllth century A.D. and rediscovered by the gter-ston Karma gLing-pa ( 1326- 1386), see E. Dargay, Rise, pp. 151-153; see also the introduction to the Ubro tibetano dei morti by Namkhai Norbu, p. 9 et seq.5 The first translation in a western language is that o f Evans-Wentz, The Tibetan Book of the Dead (1927), reprinted in various languages, followed by that o f G. Tucci, II Ubro tibetano dei morti (1972). A new translation by F. Freeman tie and C. Trungpa, The Tibetan Book of the Dead, was published in 1975. This was followed by the translation from Tibetan into German by Eva and Lobsang Dargyay in Germany (1977), and the recent Italian translation o f Namkhai Norbu, see II Ubro tibetano dei morti (see note 3). For an interesting psycho-analytical interpretation of the Bardo thos-grol, see the commentary o f C.G. Jung in Psychology and Religion, West and East, in Collected Works of C.G. Jung, v. 11, Princeton, 1958.

6 According to both Buddhist and Bonpo rDzogs-chen traditions there exist three methods to overcome ignorance and to conquer the passions. The first is the so-called ‘renunciation’, in which the adept chooses the way of renouncing all ties to earthly existence in order to obtain liberation from the passions and worldly attachments. The second is the method o f ‘transformation’ in which all the passions are transformed through complex yogic practices into liberating wisdom. The third and last method is that o f ‘self-liberation’, in which all the passions, wandering thoughts, attachments and limitations are liberated through the recognition of their own essential nature for that which it is, relying on neither renunciation or transformation.

‘The sun (the primordial wisdom o f the individual) when it shines doesn’t enter

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Introduction

into any form of action to eliminate the darkness. By the simple fact that it is shining, darkness is naturally removed. This is the rDzogs-chen method of eliminating the illusion o f ignorance.’ (Tenzin Namdak)

7 A direct method which is peculiar to the rDzogs-chen meditation system, as opposed to the ‘gradual’ methods which one follows as step by step progress on the path which brings one to absolute Reality. /There are various possible ways to understand the term thod-rgal, one of which is to ‘jum p’ {rgal), ‘upward’ {thod)\ the other is ‘to cross’ {rgal) the bridge which separates samsdra from nirvana during the time when one has a ‘skull’ (ithod). SeeTucci, Religions, pp. 85 et seq.; also Kvaemc, A Khrid, pp. 44, Karmay, Treasury, p. 53, n. 1.

8 On the obtainment o f the rainbow body see Tucci, Religions, p. 86; S. Karmay, ‘A discussion on the doctrinal position o f rDzogs-chen from the 10th to the 13th Centuries’, JA CCLXIII (1975), pp. 154 et seq.; Vajranatha, The Alchemy of Realisation by Dudjoms Rinpoche, Baudha, 1978, pp. 14-16, 38 n. 88. Dargyay, Rise, p. 26; also M. Eliade, Mephistopheles et VAndrogyne, Paris, 1962, pp. 47 et seq.

9 An analytical investigation o f the origin o f such conceptions as interior vision, the light o f the mind, and knowledge-illumination can only com e from a wider examination o f the field o f religious experiences and systems as M. Eliade in his article ‘Spirit, Light and Seed’, History of Religions, vol. II, no. 1, August 1971, pp. 1-30, so clearly shows.

In particular, as far as concerns the Tibetan doctrines which are studied here, one should not lose sight o f the whole o f the Indo-Iranian and Central Asiatic world; not only Buddhist and Shaivite but also the Iranian conceptions o f the inner light. For an in-depth study o f the Mazdian doctrines on light connected with postmortem experience, see G. Gnoli, ‘Asvan. Contribuito alio studio del libro di Arda Viraz’, Iranica, Napoli, 1979.

10 For a comparison o f the dGe-lugs-pa treatment o f the subject o f a new rebirth according to Tsong-kha-pa’s presentation o f the Abhi dharmakosha o f Vashubandhu, see Death, pp. 55 et seq.

11 For a study o f the history and the traditions o f the Bonpo monastery founded in India, see T. Skorupski, ‘Tibetan g Yung: Bon Monastery at Dolanji’, Kailash, VIII, 1-2, 1981, pp. 25-43 (reprinted as ‘Tibetan g-Yung-drung Bon Monastery in India’, The Tibet Journal, vol. XI, 2, 1986, pp. 36-49).

12 A constant element that has characterised the method o f research has been to give a high degree o f consideration to oral communications received from various masters. In the Tibetan religion and in a special way in rDzogs-chen teachings, the understanding of the doctrines is connected with the oral transmission o f the master. Thus the holders o f the various lineages o f transmissions becom e authoritative sources, invaluable for those who wish to deepen their understanding of the meaning of these esoteric teachings. The oral information received from Professor Namkhai Norbu and from slob-dpon Tenzin Namdak have been indicated respectively by the initials N.N. and T.N.

15


Block print of a representation of Padmasarnbhava (VIII cent.)

16

I. The Religious Traditions and Literary Origins of the Texts

The sNying-thig Scriptures o f the rNying-ma-pa

The doctrines of Ati-Yoga (rDzogs-chen) belong to the ninth and final vehicle according to the rNying-ma-pa classification of the Buddhist teachings. The subdivision of the nine vehicles is as follows:

The external and Sütra vehicles (Tib. mDo):The lesser vehicle (Skr. Hînayâna, Tib. Theg-sman), which is divided into:The Hearers (Skr. Sràvaka, Tib. Nyan-thos).The Solitary Buddhas (Skr. Pratyekabuddha, Tib. Rang-sangs- rgyas).The Great Vehicle (Skr. Mahàyàna, Tib. Theg-chen).The Heroic Ones (Skr. Bodhisattva, Tib. Byang-chub sems- dpa').

The internal vehicle of Tantra (Tib. rGyud):The external Tantras divided into:Kriyà-Tantra (Tib. Bya-rgyud), the Tantras concerned with ritual;Upayoga-Tantra (Tib. Spyod-rgyud), the Tantras concerned with ritual and meditation practice;Yoga-Tantra (Tib. rNal-'byor-rgyud), the Tantras for spiritual transformation.The internal Tantras divided into:Mafia-yoga (Tib. rNal-byor chen-po), the great development yoga;Anu-yoga (Tib. Shin-tu mal-'byor), the yoga of the accomplishment of meditation;Ati-yoga (Tib. Yongs-su mal-'byor), the yoga of the initiatory and esoteric instructions, which is considered the highest vehicle, through which the adept can arrive at final

17


Block print of a representation of dGa rab rDo rje.

18

The Religious Traditions and Literary Origins of the Texts

liberation in a single lifetime.The series of Ati-yoga is in turn subdivided into three sections (rDzogs-chen sde gsum):Sems-sde, the ‘section of the nature of the Mind’Klong-sde, the ‘section of the Universe’Man-ngag-sde, the ‘section of the most esoteric instructions’.

According to the Blue Annals,13 in the Sems-sde there are five precepts which originate with Vairocana and thirteen with Vimalamitra.

The Klong-sde traces its origin to Vairocana, while the doctrines of the Man-ngag-sde, known also by the name of sNying- thig, or heart essence, originate with Vimalamitra [Bi-ma’i bka'- srol snying-thig)14

From these two masters the doctrines are transmitted to King Khri-srong lde-brtsan and to MyangTing-’dzin bzang-po, who was a great figure in the tradition of the Ancient Ones, a dignitary in the court of Khri-srong lde-brtsan and preceptor of Prince Khri-lde srong-brtsan Sad-na-legs (776-815.

He transmitted the doctrines of the sNying-thig, orally, to ‘Brom Rin-chen ’bar, who in his turn transmitted them to sBas bLo-gros dBang-phyug. MyangTing-dzin bzang-po, then hid a copy of the entire Vimalamitra sNying-thig literature, as Vimalamitra wished, in the temple of Zhva’i lha-khang, which he himself had had constructed, in dBus-ru in Central Tibet.

The hidden texts [gter-ma) were found by the monk lDang- ma Lhun-rgyal, the most probable historical dating of which is between the tenth and eleventh century A.D.15

From that time, the sNying-thig scriptures continued to be transmitted both through the individual oral transmission and that of the gter-ma,16 until it arrived to the great master of the fourteenth century Klong-chen Rab-’byams-pa (1308-1393), who brought together both currents into a systematic form through his exceptional work.

19


The Nyi-Zla Kha-sbyor Tantra

The Tantra Nyi-ma dang-zla kha-sbyor, The Union of the Sun and Moon belongs to the rNying-ma'i rgyud bcu-bdun collection, from the sNying-thig of Vimalamitra.19

The text that is translated comes from the wood block print of A-’dzom ’brug-pa (reprinted in Delhi in three volumes in 1973).20 The Tantra, like most Buddhist Tantras, belongs to the sangiti form, in which the supreme deity rDo-rje chang (Skr. Vajradhara), personification of the pure wisdom and knowledge which pervades everything, unchangeable and eternal, is described in the act of illustrating the esoteric doctrine to a Bodhisattva, in this case Mi-rtog thub-pa. This Bodhisattva, motivated by compassion for all sentient beings, asks a series of questions concerning the instructions, by means of which sentient beings may reach liberation.21 The Tantra has been compiled in a very concise style which is difficult to interpret, and is therefore furnished with explanatory notes.

As has been said, the first half of the text deals with the Rang- bzhin bar-do which is the period of existence from birth to the moment of death. In it are explained the principles of the way of Tantra, and there is a detailed illustration of certain yoga exercises to obtain control of mental and physical energy for liberation from suffering and samsaric frustration, during one’s life.

The second part of the text which is translated in the current work is divided into two chapters, the first of which deals with the’Chi-khai’i bar-do, the bar-do which precedes the mom ent of death, in which are described all the signs of death, and the rituals of ransom from it. The language of this part is strictly esoteric and presents allegories which are difficult to unravel, probably due to the heritage of very ancient magical-religious traditions.

The second chapter deals with the Chos-nyid and Srid-pa’i bar- do, the actual doctrines that concern the post-mortem state.

In the colophon to the text there is mention of a commentary called The Necklace of Gold which has not yet been

20


identified.A characteristic element of Tantrism is its concise and

hermetic language. In the translation literary fidelity to the Tibetan text has been maintained.

The Transmission o f the rDzogs-pa Chen-po Zhang-Zhung sNyan-Rgyud

In the Bonpo tradition there exist two different systems of classification of the doctrines: the Tkeg-pa rim-dgu’i bon, with a subdivision of the doctrines into nine vehicles, and the Bon sgo- bzhi mdzod-lnga: the Tour doorways Bon and the treasure that is the fifth’.22

The first system is a parallel to that of the rNying-ma-pa tradition in which the teachings are subdivided into nine vehicles. According to this classification, the doctrines of the rDzogs-chen meditation system are considered the ultimate and highest vehicle.

The other system of classification, however, is strictly peculiar to the Bonpo tradition. The term sgo-bzhi mdzod-lnga does not have a simple explanation.

The four doors are called; dbon-gsas, chab-nag, chab-dkar and phan-yul. The first, dbon-gsas, may be translated by the term ‘wise master’ and refers to the precepts and the teachings of the sages and hermits of the Zhang-zhung snyan-rgyud tradition and other lineages of the rDzogs-chen transmission. The second chab-nag (Black Waters) refers to magical rites, funeral ceremonies, and various divination rituals. The third chab-dkar (White Waters) refers to the texts and practices of Tantra. The fourth [fphan-yul) indicates the texts and practices connected with the monastic religion.

The rDzogs-chen meditation system is subdivided into three separate transmissions, known as the term A-rDzogs-sNyan-gsum, which is: the transmission of the A-khrid, of rDzogs-chen, and of the Zhang-zhung snyan-rgyudP

The doctrines of the A-khrid (the transmission of the ‘A’, the letter of primordial wisdom) were given by the great hermit

21


dGongs-mdzad Ri-khrod chen-po (1038-1096 A.D.) who had extracted them from the Khro-rgyud24 and they were later categorized by Bru-chen rGyal-ba g.Yung-drung (1242-1290 A.D.).25 The transmission of the teaching that was actually called rDzogs-chen was introduced by the gter-ston bZool-ston dNgos- grub grags-pa, following the discovery of the literary cycle of the Bla-med rdzogs-pa chen-po yang-rtse klong-chen in 1088 A.D.26 The third transmission, that of the Zhang-zhung snyan-rgyud, is considered by the Bonpo the highest system of meditation.

Zhang-zhung is the kingdom that was conquered by the Tibetan monarchy in the VUIth century A.D. It included what is today western Tibet from Khyung-lung dngul-mkhar to Dang- ra khyung-rdzong in the East, to Tsang in the South and to Kashmir in the West.27

Our knowledge of this ancient kingdom is very limited, historical references are vague, and the identification of the names of the sovereigns and places is extremely uncertain. In the chronicles of Tun-huang appears the name of King Lig-mi- rhya, the Lig-mi-rgya of the Bonpo tradition, who was the principal sovereign of the Zhang-zhung dynasty at the time of its conquest by the tibetan king Srongs-bstan sgam-po in the Vllth century A.D.28 An historical account of the conquest of Zhang- zhung, enriched with mythological particulars, is given in the Zhang-zhung snyan-rgyud, in the section called sNyan-rgyud ma- nub-pa'i tshig which has been translated by D. Snellgrove.29

According to Bonpo tradition, the doctrines of the oral transmission of Zhang-zhung were written down at the time of Kri-srong-lde-brtsan (754-797), by the hermit Gyer-spung sNang-bzher lod-po,30 disciple of the semi-legendary sage of the Zhang-zhung snyan-rgyud, Ta-pi-hri-za.31

The succession of the lamas of the Zhang-zhung oral tradition32 is divided into ‘the long transmission’ (ring-brgyud) and the ‘direct transmission’ (nye-brgyicd).

The ‘long transmission’ refers to the teachings that derive from the Bon-sku, the dimension that is equivalent to the Dharma-kdya of Buddhist tradition. It was transmitted from

22

master to disciple without encounter between them on the material level, up to Ta-pi-hri-za. It is then subdivided into the succession of the 'twenty who obtained the body of light’ {Jja-lus nyi-shu) and that of the 'nine of the mental transmission’ [dgongs- rgyud dgu).

The direct transmission is that which, through Ta-pi-hri-za, manifestation of the Bon-sku, to Gyer-spungs sNang-bzher lod- po, a lama of the VTIIth century A.D., is continued up until the present day.

It is subdivided into seven separate groups:

rNam-sprul ’gro-don-gyi rgyud-pa, the emanations who care for the well-being of sentient beings;

sPrul-sku drin-can, the compassionate ones;Zhang-zhung-gyi smar-gyi grub-chen, the great sages of zhang-

zhung-smar.sMad-lugs-kyi bla-ma, the masters of the higher zones;sTod-lugs-kyi bla-ma, the masters of the lower zones;Byang-rgyud-kyi bla-ma the masters of the north;Lho-rgyud-kyi bla-ma, the masters of the south.33

Furthermore, according to the tradition of the Zhang-zhung snyan-rgyud there exist two forms of transmission of the doctrines: the oral (ibka'-ma), transmitted from master to disciple by word, a transmission which is uninterrupted even today; and that which is called nyams-rgyud, which refers to teachings of particular methods that are linked to the meditative experiences of single masters. Such teachings were transcribed in later times and are available in three versions: detailed ijrgyas-pa skyur-ru smug-gu), concise (bsdus-pa Jthor-bu), and one between the two (’bring-po sor-bshag).

All the doctrines of the Zhang-zhung snyan-rgyud are grouped into four categories:

Phyi lta-ba spyigcod-du bshad-pa : the doctrines of introduction which concern the general teachings which are considered to be external;

Nang man-ngag dmar-khrid-du bshad-pa: the doctrines of


23

instructions which are considered to be internal;gSang-ba rig-pa gcer-mthong-du bshad-pa: the secret teachings of

the methods of meditation on the vision of the light;Yang-gsang gnas-lugs phug chod-du bshad-pa: the highly esoteric

doctrines. They are transmitted from the master to only one of his disciples (gcig-rgyud: the ‘unique transmission’). In ancient times these teachings were whispered by the master directly into the ear of the disciple through a bamboo tube so that nobody could possibly hear them in any way.34

Of the entire literary cycle of the Zhang-zhung snyan-rgyud35 there exist two editions: one has been reproduced from axylographied copy that came from the Tibetan monastery of sMan-ri and has been published by Lokesh Candra and Tenzin Namdak in India.36 The other edition from which the text herein translated is taken was published in India in 1980 by the Tibetan Bonpo Monastic Centre. In it are included three previously unpublished chapters, reproduced from a copy in the bSam-ling monastery in Dolpo (Nepal).

The sGron-ma Drug-gi gDams-pa

The text which concerns the doctrine of the bar-do of the post-mortem state is the last of the six chapters of which the sGron-ma drug-gi gdams-pa, the Doctrine of the Six Lights, is made up. In this text, which belongs to the category of the Nang man-ngag dmar-khrid-du bshad-pa (the internal instructions), is the teaching of the esoteric practices which bring the adept to a complete mastery of his own physical and mental energy resulting in a complete reabsorption of his own body into ‘pure rainbow light’.

To have some idea of the entire book we shall examine the contents of the five chapters which precede the one that has been translated.

The first chapter is entitled gNas-pa gzhi’i sgron-ma ngo-bo ji-ltar gnas-pa kun-gzhi ngos-'dzin-gi gnad, ‘the method for recognising


24

the “base of all” (.Kun-gzhi),37 in which resides the essence of the originating nature of existence’. In it is given the description of the base from which all phenomenal reality originates, whose real nature is void. The description contained in this chapter differs considerably from that of the Mahayana Buddhist systems, where the Kun-gzhi is a type of mental consciousness (mam-pa shes-pa) which contains all the categories of thought, the basis of all the virtues and vices of individual consciousness.

The second chapter is entided Tsi-ta-sha'i sgron-ma gzhi gang- na gnas-pa rang-rig khong-shar-gyi gnad, ‘the method that illustrates how the light of original wisdom shines with the physical heart that is made of flesh.’ It is explained here that the dwelling-place of the light of primordial wisdom is within the flesh and blood of the heart of man.

In the third chapter, dKar-'jam rtsa’i sgron-ma lam gang-las byung-pa ye-shes zang-thal-gyi gnad, or ‘the method which illustrates how unobstructed wisdom arises by the way of light in the smooth white central channel’, there is a description of the mystical nadx, which constitutes the subtle body of man in which, without obstruction, circulates the light of wisdom.

The fourth is entided rGyang-zhags chu'i sgron-ma sgo gang-la shar-ba rig-pa gcer-mthong-gi gnad, ‘the method which illustrates how the naked vision of original wisdom arises through the door of the water-light, the loop for long distances'. (The expression in italics is frequently used in the rDzogs-chen systems to indicate the eyes). In this chapter the method of contemplation of original wisdom is described. This wisdom pervades both the internal and external world of the individual without any differentiation. All phenomenal existence (external) are considered to be a projection of the originating light which resides in the heart and which manifests itself to all beings through the door of the eyes. Ajiy kind of consideration of an objective concrete existence is, therefore, nothing other than an erroneous concept, the fruit of illusion.

The fifth chapter, Zhing-khams sprod-kyi sgron-ma lam ci-ltar nyams-su blang-pa sku-gsum dmar-thag-bcad-pa’i gnad, ‘the method


25


which illustrates the irrevocable decision to enter into the practice of the three Kaya through the light which introduces one to the pure dimensions’, illustrates the practices of contemplation of the ‘pure dimensions’ which manifest to the yogin both through rays of rainbow light and through sound, after having received precise initiations of a strictly esoteric nature.

The sixth and last chapter is that of the Bar-do dus-kyi sgron-ma ’khrul-rtogs-kyi so-mtshams gang-la thug-pa 'koť-das gyes-tshul-gyi gnad ston-pa, ‘the teaching of the method of the light of the mom ent of the bar-do, where one arrives at the limits of error and understanding, at the separation of samsara from nirvana’. In this chapter there is a description, as we will see, of the method of practice during the period which follows death, that fundamental m om ent in which one arrives in the state where the limits of truth and error are present, and where there exists the ultimate possibility of understanding the essence of reality as an alternative to a renewed involvement in the painful ‘becoming’ of samsaric existence.

Notes to Part I13 See Blue Annals, p. 107.14 The doctrines o f the sNying-thig according to the followers o f the

rNying-ma-pa school are divided into two currents; that o f the text in question, which originates with Vimalarftitra (Bi-ma’i bka’-srol snyin-thig), and the other which traces its origin to Padma Sambhava (sLob-dpon chen-po Pad-ma’i bka’-srol snyin-thig) see Dargyay, Rise, pp. 54-58.

15 On the problem concerning the precise dating o f Myang Ting-dzin bzang-po and lDang-ma Lhun-rgyal see R. Prats, Contributo, pp. 45-52.

16 According to the followers of the rNying-ma-pa school there exist two kinds o f transmission of the rDzogs-chen doctrines: that o f the bKa’-ma, the continuous and direct ‘oral’ transmission from master to disciple beginning with dGa’-rab rDo-rje that is still alive among its followers, and that o f the gTer-ma, ‘hidden scriptures’, which were concealed in the past and then rediscovered by the gter-ston.

17 On the master Klong-chen Rab-’byams-pa see KBEUS, I, pp. XII- XVI; Blue Annals, pp. 202-203.

18 For a profile o f the transmission lineages o f the rDzogs-chen snyin-thig see Blue Annals, pp. 191-203.

19 G. Prats, Contributo, p. 47.

26

The Religious Traditions and Literary Origins oj the Texts

20 O f the work rNying-ma-pa rgyud-bcu-bdun there exists a second edition in two volumes reproduced from a rare incomplete manuscript found in a monastery in Spin, published by Orgyan Doiji, Sumra, Kinnau, H.P.,.1975 India, but in this edition the Tantra Nyi-zla Kha-sbyor, which is herein analysed, does not appear.

21 For a reference to the Buddhist Tantra o f the sangiti type see Dasgupta, Tantric Buddhism, pp. 82, 117-120.

22 For an analysis o f the subdivisions o f the theg-pa rim dgu’i bon and bon sgo-bzhi mdzod-lnga, see Snellgrove, Nine Ways, pp. 9 et seq.

23 Cf. S. Karmay, General introduction, pp. 215 et seq.24 Texts of teachings attributed to sTon-pa gShen-rab which together

with the Zhi-ba don-gyi skor form the sPyi-spungs yan-lag-gi skor.25 Cf. Kvaeme, A-Khrid, p. 20.26 Published by the Bonpo Monastic Centre, Dolanji, (India).27 Cf. Karmay, Treasury, pp. XXX-XXXI and also A.R. Stein, Tribus, pp.

28 et seq.28 The recent studies o f the Tun-huang documents have brought a

definitive clarity to the identity o f this Tibetan sovereign who conquered the kingdom of Zhang-zhung at the time of king Li-mi-rgya. See Gedun Choepel, The White Annals, Dharamsala, 1978 , pp. 66-69, E. dell’Angelo, Sridpa spyi mdos: Contributo alio studio delTinsegnamento di gShen-rab Mi-bo-che, p. 77.

29 See Cultural History, pp. 99 et seq.; the same account in Karmay, Treasury, p. 97 et seq.

30 In the Bla-ma'i mam-thar, a collection o f the hagiographies o f masters o f the Zhang-zhung snyan-rgyud tradition: rDzogs-pa chen-po zhang-zhung brgyud-pa’i bla- ma mam-thar, fol 14 et seq. gives a description o f the life o f this important personality. He belonged to the clan o f the Gu-rib (the father was Gu-rib ’Bum med, the mother Mang-or-za sGron-ma) /a family name which is still widely used in Northern Tibet whose people have abandoned the ancient Bon tradition to embrace Buddhism (T.N.)/ In Snellgrove, Cultural History, pp. 101 etseq. there is a description o f the whole episode in the life o f theyogm which he passed on an island in the middle o f lake Darog (Northern Tibet) and o f the events which followed the destruction o f Lig-mi-rhya’s Zhang-zhung kingdom, when Gyer-spungs sNang bzher lod-po, through his magical powers succeeded in obtaining from the conquering monarch Khri-srong lde-btsan, the salvation o f all the texts o f the Bonpo religion, thus avoiding that the sacred scriptures of Zhang-zhung would have to be preserved as hidden treasures (gter-ma). We also read in his biography (fol. 15a et seq.): ‘He received the clarifying doctrines from Zhe-spungs zla-ba igyal-mtshan and from many erudite masters. He had perfect knowledge of the doctrines o f the nine vehicles; studying with great constancy. He maintained the values perfectly and put into practice the doctrines o f the Me-ri scriptures and so he obtained magical powers. H e practised with great austerity. He was the chief priest (bla’i mchog) o f King Li-mi-rgya. In the period in which he had not yet perfectly accomplished the supreme realisation he was very proud of himself. Ta-pi-hri-tsa manifested himself to him in the form o f a child, which is hri-tsa in the Zhang- zhung language, (see Haarh, Zhang-zhung, p. 43) and overcame in him pride and ego-attachment. He taught him the methods of meditation and dissolved all the

27


chains that bound him. Thus he could contemplate his own m ind in the condition of equanimity. The master Ta-pi-hri-tsa transmitted to him all the doctrines in the sacred texts o f the Zhang-zhung snyan-rgyud. Being completely realised, he acted for the good o f beings, manifesting himself in human form. He became an omniscient Buddha/

31 Tapirhiza is the principal figure in the lineage o f the oral transmission of Zhang-zhung. We read in the rDzogs-pa chen-po Zhang-zhung-gi brgyud-pa’i bla-ma'i mam-thar (fol. 13b et seq.):

‘His father was called Ra-sangs Klu-rgyal and his mother She-rig-gsal, while Ta- pi-ra-tsa means “king” in the Tibetan language.

He was a disciple o f his father Ra-sangs Klu-rgyal and o f the great master dPan- chen Ra-sangs. In particular he was the disciple o f the last o f the twenty four Siddhas, Che-spungs Zla-ba-rgyal-mtshan from whom he received the oral and telepathic transmissions. For nine years he lived on the rocky sTag-thab seng-ge’i brag mountain practising austerities, during which the silence was never interrupted by a human word. Then, having obtained completely the ordinary and supreme powers, he entered into the completely pure condition without leaving any physical remains. For him self he realised the condition o f Bon-sku and for others that of the sPrul-sku manifesting himself in the visible form o f a child (Ta-pi- hri-za in the Zhang-zhung language). His physical manifestation was not fixed for he was capable o f transforming him self into different forms. H e succeeded in reawakening the blessed ones who met him. He had infinite knowledge.’

In the mam-thar chronological dates do not appear, so it is impossible to place the figure o f Ta-pi-hri-za historically. He was the master o f sNang-bzher lod-po (appearing to him in a vision) who was the first historical figure in the line o f masters of the Zhang-zhung oral tradition.

32 For an account o f the history o f the Zhang-zhung snyan-rgyud tradition, according to the Bonpo historical text Legs-bshad mdzod see Karmay, Treasury, pp.111 et seq.

33 Cf. The introduction o f Lokesh Chandra to the edition o f the literary cycle o f the Zhang-zhung snyan-rgyud (see infra, n. 36).

34 Oral information from Tenzin Namdak.35 The doctrines o f the Zhang-zhung snyan-rgyud are codified in the Mdzod

section (KT D G, 12B) K 108 o f the Bonpo canon by Kvaeme. See Kvaeme, Canon, p. 109.

36 History and Doctrines of Bon-po Nispanna Yoga (Satapitaka Series 73) reproduced by Lokesh Chandra and Tenzin Namdak, International Academy of Indian Culture, New Delhi, 1968.

37 See infra, n. 74.

28


29


Block print of the Buddha Vajrasatta in union with his paredra, symbolizing the Unity of Wisdom and Method.

30

II. The Tantra of the Great Secret Union of the Sun and the Moon

The Bardo o f the M om ent o f Death

O victorious Vajra-dhara, speak to me of the bar-do of the moment of death.

At the m om ent of the death of men, how do the signs appear?

What are the methods to overcome death?How can people apply these methods at that moment in

which the force of the elements is exhausted, and one begins to walk on the path of death?

O victorious one, speak to me of this!

The master said:

Mi-rtog-ye-shes Thub-pa listen, it is good that you have made this request:The life of those beings who possess a body,Is impermanent like a dream:And a dream has no concrete consistency.This life is impermanent like rushing water:The water of a mountain stream does not halt in one place.This life is like the wind, it is not to be grasped:The wind cannot be caught by men.This life is short like a magical enchantment.A spell does not last forever.This life is not something real, it is like an illusion: Illusion has no truth.This life cannot be halted, it is like a pilgrim:The pilgrim does not remain in one place for long.This life passes like a rain cloud: A rain cloud does not halt.One mom ent there is light, in the next there is not.

31

The length of m en’s lives is like this.

There is nothing secure about this life, and death cannot be foreseen.

It happens suddenly, and such a mom ent cannot be stopped.

When the Lord of Death stirs and the elements of the body are consumed, the signs of the intermediate state of the moment of death appear.

It is very important to pass the time of death in solitary places or deserted valleys.

To whom do these signs38 manifest?To living beings at the mom ent of death.If the colour of one’s toe and fingernails loses its lustre one

can be sure that death will occur within nine months.If the white of the eye disappears, within five months.If the Lord of Death, Yama, rises; if seven single hairs stand

up on the nape of the neck, one will die within twenty-one days and in this case there is no possibility of ransom.

If the ankle bone juts out, within one month.

In the case that one examine the body o f othersWhen black tartar forms at the root of the teeth of those who

have an illness, death will occur within nine days.If the nose flattens out, one will die within five days.If the limbs continue to contract, one will die within three

days.If the eyes have a fixed gaze, death will occur within seven

days.If the words of a sick person, who usually speaks coherently,

are very disconnected when he speaks, death will come after half of a month.

If the ligaments of the cheeks become slack, the life of that person will exhaust itself within nineteen days.

If the breathing or heartbeat becomes laboured and weak, after six months.


32

If the nasal septum becomes twisted, death will occur within seven days.

If the eyes become fixed looking upwards, one will die within five days.

If the left cheek is hanging down, one will die within a day.

If the upper and lower teeth become fixed in one position, after three days, without doubt.

If black spots appear on the tongue, after two days.If the ears flatten against the head, one will surely die after

midnight.If the diaphragm flattens out, surely after half a month.If one doesn’t feel the beating of the jugular vein during

sleep, after a half a month.

In the case o f consideration o f the signs which indicate one's own end:39

When one’s own shadow in space transforms, (see below p. 91) without being stable and tends to disappear: if the image does not appear, it means death; if four limbs disappear, four months; if the head is cut off above, in three months; if the upper part of the image is separated from the lower, in two months; if it is a little rolled up, in one month.

Thus one can know the time.When the cord of union between heaven and death is cut,

(see below p. 93) one cannot survive for more than nineteen days.

If from the sides of Mount Meru, looking at the reflection in the water, the white lioness does not appear, (see below p. 93) surely one will die within sixteen days.

In the case in which on the boundary between the mountains and the plain, the wish-fulfilling tree is cut at its centre, let the doctors examine this.

If the form of the ocean diminishes, let the doctors examine this, too.

If the smoke of the monk (the faeces) is interrupted in the

The Tantra of the Great Secret Union of the Sun and Moon

33

pure cities of the earth, one will die after nineteen days.If the immutable sun (one’s own wisdom mind) goes down

on the peak of the m ount Meru, one will die in three days and there is no hope of ransom.

Abandoning all magical rituals, one examines the meaning of one’s own nature.

If the sound of the dakini in the caves of m ount Meru (the sound ‘ur’ in the ears), is interrupted, after thirteen or five days.

If the demon Lord of Death arises on the wish-fulfilling tree, (the hairs on the nape of the neck) surely it will be within seven days, and the course of death may not be reversed.

The practice of the training for the void is important.The practice of the four lights40 is important: the void has in

itself the essence of clarity, clarity has in itself the essence of knowledge, knowledge has in itself the residence of light.

In this way the signs of death appear on the bodies of living beings. For those to whom the signs appear, it is im portant to train oneself to examine them, and then one can recognise them at the very mom ent in which they appear.Those who know can reverse the course of death by magical rites (icho-ga). So one should examine the signs repeatedly.

Listen Mi-rtog Thub-pa:Now I will explain the magical rituals which ransom one

from death, if the signs of death should appear.When one undertakes the ritual of ransom from death one

begins by accumulating merit, particularly by offering gifts and banquets to the Master and to the religious community. Then one begins the following rituals:

To bring the disorder of the elements into equilibrium again, and thus to cure those elements that have deteriorated, one should draw the mandala of the five elements on a leaf of the palmyra tree (Skr tala), making a five-fold diagram within a circle that has four rays emanating from the centre.41 One draws the five mandala symbols of earth, water, fire, air and space,


34

using the five colours to show the difference between one element and another.

In the centre, and on the rays one writes the five characteristic letters of each element; for example, at the centre the letter Lam42 to symbolise earth. Around the circumference one writes all the vowels. One should make offerings, recite prayers and confess one’s sins.

Finally one should ask for whatever one desires, such as liberation from death.

After meditating on the divinity of the element at the centre and reciting the syllable once for every year of one’s life, one visualises that everything dissolves; then one puts the mandala into a closed clay pot and one should tie up the pot with a thread woven from five coloured strands making the form of a cross.

One makes an effigy (ngar zan)43 using different types of wood, different types of water, different types of fire, different types of earth together with the breath of people from different families and that of different species of animals. In this way, putting all these things together, one makes a figure which is a cubit high.

One should write the syllable of the five senses on Chinese paper and put this into the head of the effigy in order to succeed in the exorcism.

In this way the elements that have deteriorated are cured.

If the evil spirit is captured, one undertakes the following rite: One should prepare effigies of different colours (white, red, etc.) for every year one has lived. Then one should make figures from a paste that has been mixed with one’s own impurities (as for example the saliva), small pieces of cloth and anything else that one has available. One should decorate all the figures with coloured wool, scarves and feathers from birds of bad omen.

One should prepare all these things together with several gtor-ma44 of equal size, that are placed near the central


35


image.Finally one places all these figures around the effigy that is

equal to the number of the years that the yogin has lived.Then one should pronounce these words, after reciting the

formula of empowerment:‘Take these offerings! Take these offerings o you, who have

strength! Desire, attachment, attraction, memory, bias, thought, and perception relax, calm yourselves and liberate yourselves from all of these.’

One repeats these words three times. Then one throws everything into the middle of a river and without doubt one averts death.

Then Mi-rtog Thub-pa asked again:O Master Vajra Sattva, if it is thus that one reverses the course

of death, how does one make clear the wisdom of the bar-do state of samadhi45 at the mom ent of death, when the strength of a person’s elements is consumed?

How does one recognise the state of knowledge in the bar-do of pure essential reality?

How does vision appear at the mom ent of death?How does one apply the methods that are apt for this

moment?Because I am doubtful about all these things, speak to me of

them, o Master!

Then the master said:Listen Mi-rtog Thub-pa! When the time of one’s life is

exhausted, then that which is called the death of men occurs.

The body of material aggregation is formed through the generation of the elements at the beginning, and at the end the elements are destroyed.

One may die a sudden death through an internal imbalance of the five elements which make up the body, for example, through the prevalence of heat; or when the elements dissolve

36

into themselves as in the case of death through old age. When the length of one’s life is exhausted this is said to be the arrival of the m om ent of death. Thus it is taught.

If the body of a man is struck by illness, and the signs of death manifest themselves to him, the mom ent of death has arrived.

Earth dissolves into earth and in the same way water, fire, air, every element dissolves into itself.

It is thus that the process occurs in the body of men.When the earth dissolves into itself, the body becomes

heavy, one cannot raise oneself up and one cannot take food. All the strength needed to get up and move is exhausted.

When the water dissolves into water, saliva and mucus pour out of the body.

When fire dissolves into fire, the mouth and nose become very dry and the extremities of the body lose heat.

When air dissolves into air, the breathing becomes laboured, the limbs stiffen and the eyes turn upwards.

Those in which these signs manifest themselves will not continue to live, but will surely pass away.

At this mom ent one expresses the teachings of the master in one’s own mental continuum. If the sense of it is made clear, that person is blessed.

If the same vision is clear in itself it is called ‘spontaneous evanescent knowledge’.

The four winds46 gradually stop and in the m om ent when the great winds47 move it is taught how to enter objects and how to unify Body and Wisdom.48

These are the instructions on how to put into action the methods of the body: the ‘transfer’49 and the ‘reanimadon of a dead body’.50

One trains the breathing with the method of the ‘unconsciousness which regulates pram'. It is important to be trained in advance. It is important to transfer the principle of one’s own consciousness, which one launches with the sound Hig.

The teaching of this should have been received from one’s


37

Sacred Tibetan leactungs

own lama.The method for the unification of the Body with Wisdom

now follows: pure Awareness is concentrated into a single point, the body takes the ‘position of the sleeping lion’. One directs the mind to the eyes and in an instant Space becomes the Way.51 If pure Awareness and Space52 are immobile, that person will not wander in bar-do. Without doubt, he will be illuminated; instantaneously, in the original purity.

Breathing automatically slows down at the mom ent of death.

In the case in which pure Awareness and Space are not clear, in the state of bar-do of the joy of essential reality, in order that he realises the vision of innate pure Awareness, one recalls to the yogin's memory the lights that have been revealed to him previously.

In this way he will obtain the vision of joy in the bar-do.If these things are not clear in one’s mind one goes to the

master, if possible, and once again one has the teachings received previously clarified.

If the master is not available, a dharma brother makes the recognition clear. In case one wishes to give benefit to others with compassion, one acts as follows:

One unites the entrances of the three doors, which are the m outh and the nose, and one inhales and exhales the breath. One visualises that by doing this the three syllables (OM A HUM) enter in order to increase the power of body, speech and mind. This should be practised by an expert so that one accomplishes the unification of pram and wisdom.

If this is done, the signs appear repeatedly.If the dead person acquires the capacity to be conscious in

this way, one imparts the doctrines.If the recognition is made clear, he will remain in

meditation.If the doors of the senses are self-perfected one sees reality as

it is through the eyes.If the condition of equanimity arises in the mind, one will

38


enter into the state of ecstasy without any distracting thoughts.

The external vision will be as follows.If the body heat disappears from the lower regions towards

the higher there will be a long exhalation.53If the eyes appear to be veiled, rebirth will occur in the places

of damnation. If the hands move to the right, that man will be bom among the gods. If he mumbles a few words, he will be bom among the demi-gods.

If the left foot moves toward the ground, he will be reborn in the infernal regions. If the colour of the body is pale yellow, he will be reborn among the hungry spirits. If he makes an animallike sound, he will be reborn in the animal realm. If he makes a rather indistinct m urm ur from between his teeth, he will definitely have an animal rebirth. If the words are clear and he does not lose his memoiy, he will be reborn as a hum an being. These are the external signs.

The internal signs are as follows.If the heat concentrates in the head he will be reborn among

the gods. If the heat concentrates under the soles of the feet, he will be reborn in the infernal dimension. If the heat concentrates under the right armpit, he will be reborn in the dimension of the demi-gods. If the heat is concentrated in the mouth, he will be reborn in the dimension of the hungry spirits. If the heat concentrates in the eyes, he will be reborn in the human realm. Thus, if these signs appear, all these things will surely happen.

To bring the dying person away from this type of rebirth one does the following practice. One exhales once for every year of the dying person’s life or twenty-one times, visualising a chain of the syllable ‘A’ which unites oneself to the other person.

If that person is not yet dead, one breathes on his head. One visualises a chain of the syllable ‘A’ linking oneself to the dying person, imagining that it begins from one’s own heart or from the navel, and reaches the heart or the navel of the other

39


person.At the moment when he is dying, one puts a vase full of

medicine and precious things onto the head of this body which is pregnant with impurities. With the syllable ‘A’ and the syllable ‘BRUM’, visualising a purification by a stream of light, one ransoms the dead person from the infernal dimension.

Furthermore, in the same way, for those who show signs of rebirth among the hungry spirits, one places the symbol of the syllable ‘PHYA’ on the tongue, concentrating on this syllable and exhaling seven or a hundred times. In this way one unites with the essence of pure Awareness. Then one places the vase on the mouth and one visualises the purification of the rebirth by a stream of light, which is imagined as being white in colour. In this way the man will be ransomed from the ruin of a rebirth in the realm of the hungry spirits.

For those who show the signs of an animal rebirth, one pronounces the syllable ‘RGYA’ imagining that a line of these syllables unites oneself to the dying person; one holds the breath nine times and one puts the syllable ‘RGYA’ over the sex organs. One exhales repeatedly with the awareness that all forms of knowledge are void in themselves. Then one places the vase onto the sex organs and one visualises the purification of the rebirth with the stream of wisdom. In this way the man will be saved from the ruin of rebirth in the animal realm.

For those who show signs of rebirth among the gods, one holds one’s breath eleven times, visualising a line of the syllable ‘TAM’ uniting one’s self with the dying person. Then one places the symbol of the syllable ‘TAM’ on the head (in other texts it is said to concentrate on the syllable) in order to draw the pure knowledge (the consciousness54) to the eyes. Then putting the vase on the head, one visualises the purification of the rebirth by the stream of wisdom. In this way one eliminates the ruin of a rebirth among the gods for the dying person and ensures that he obtains a human rebirth.

For those who possess the signs of rebirth among the demigods, one holds the breath twenty times visualising that the

40

syllable ‘KEM’ serves for the unification. One skilfully puts the letter ‘KEM’ on the right armpit, in order that the wisdom of equanimity may expand. In this way, placing the vase on the armpit, one visualises the purification of the rebirth by the stream of wisdom, thus one saves the deceased person from the ruin of a rebirth among the demi-gods and ensures that he obtains a hum an rebirth.

Proceeding in this way, one ensures that rebirth in those realms is avoided, or that the period will be brief, so that one finds the happy condition of rebirth among men.

In this way, during the ritual, if the breathing of the dying person has not yet ceased, by the union of one’s own breath with his and the concentration on the syllable, one ensures without doubt that inferior rebirth will be purified. If the breathing has ceased, one puts the vase on the body of the deceased, and one visualises the purification of the rebirth by the stream of wisdom, and without doubt, one will have a positive result.

If the body is not available because death has occurred many days before, one should attempt to do the ritual every seven days until twenty one days after death. It is important to have the power of concentration; or that this be repeated for seven weeks.

At this moment one teaches the way55 (.Nirmanakaya, Sam- bhogakaya, and Dharmakaya) and one explains the various teachings.

Thus with the rituals (divided into periods of seven days) one will doubdessly obtain the result.

Listen Mi-rtog Thub-pa;These are the ways of dying for those persons who have

inferior capacities.Those who possess inferior capacities, at the end, continue

in the bar-do of existence like a pipe which unites the ends of a broken canal.

Those who possess medium capacities die like wild animals: they die on the mountains, or in deserted valleys. This is the way


41

that ayogin who possesses medium capacities dies: like a lion on the snowy mountains; like a beggar (nobody knows to whom his remains belong), like a little child.

Those who die like Dakim and like Vidyadhara56 die like a pyre of fire which is consumed in itself; like an invisible vapour which rises into space out of a broken clay vessel. All the elements are consumed into themselves; nothing more appears, and there is nothing that can be grasped. This is the best way of dying for the yogin.

Practising in this way one spontaneously realises this condition.

With the knowledge of this doctrine at the mom ent of death, one acquires the knowledge of the essence of the transfer of the mind from the body. The condition of theyogm is thus, whether he examines the signs of death or not.

In this, way, beyond all fears, and beyond the limits of physical desire, a yogin should die.

The yogins who possess understanding and the practice of meditation are beyond benefit or harm.

Beyond benefit, without the result of harm, and even without these considerations, beyond the maturation of cause and effect.

Thus the best thing is to practise in this way.Dimension without beginning, spontaneously arisen and

spontaneously liberated.Visions change in unchanging time and vanish in the pure

and self-perfected dimensions beyond the limit of hope and fear, all the dualistic limitations of cause and effect dying away in the pure dimension with no division between pure Awareness and Space.

Therefore it is sufficient to acquire a real understanding of this:

It is without action, great and spontaneous perfection.This is the third chapter on the teaching of the state of the

bar-do of the mom ent of death.From the Tantra of the Secret Union of the Sun and the Moon.


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Mandala of protection. The Mantras inscribed are considered thos grol 'that which brings one to liberation by hearing alone’.

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The Bar-do o f Essential Reality

Then M i-rtog Thub-pa asked again:‘O master Vajrasattva, if it is thus, the bar-do of the m om ent

of death, how is the bar-do of essential reality? Explain to me the meaning of it.’

The Victorious One, arising from the ‘Samadhi which distinguishes all but sees nothing’, said: ‘When life is exhausted, the state of the bar-do of essential reality unexpectedly arises for everyone. Vision appears, one no longer has a physical body, one is free of impurities, all visions manifest themselves in the dimension of happiness.

O ne’s own vision appears in the pure dimension. But if one harbours doubts during the bar-do of essential reality, one will obscure the condition of the Victorious Ones.’

Thus did he speak.

Again he asked: ‘O Master tell me how visions manifest.’

The Master said:‘O great Mi-rtog Thub-pa, listen: the vision of the pure

nature is as follows.It is said that the consciousness of men dissolves into the

clear light. As soon as the cord is cut which links breathing to the internal pulse, material vision, which is linked to one’s own physical senses no longer appears, but mental knowledge arises, as in one’s dreams.

The body of flesh and blood, which deteriorates, does not manifest itself, but the ‘body of light’ appears.

At that m om ent anything that presents itself as a sense object appears as the mandala of the five rays of light.

These apparitions, if you observe them from outside,

45

appear clear on the inside. If you observe them from the inside, they shine clearly on the outside: not having an inside or an outside, they are beyond material limits. One may pass through them.

They appear as if an expanse. If one compresses them, one has the sensation that they have been compressed. If one lets them be, they seem to expand. They are very attractive. Their colour is luminous and shines distincdy, without becoming mixed with others. It shines without obstruction, equal in every way.

This vision, if seen carefully, is very subde, mobile, trembling, vibrant, quivering, scintillating, a brilliant mass.

Of such extension, it is neither measurable nor imaginable. Raised on high, as if from an extended peak. Its place is where all marídalas arise. Then the five colours are like this:

In the white dimension, rays emanate luminously In the yellow dimension, rays emanate luminously In the red dimension, rays emanate luminously In the green dimension, rays emanate luminously In the blue dimension, rays emanate luminously

When one comes into contact with another they do not mix, but each colour shines distinctly and marvellously.

The clear light of men unites to this and in this it dissolves.

All these visions manifest themselves as images of forms.These forms are neither large nor small, but well-propor

tioned, each with its own ornaments, colours, positions, thrones and gestures.

These images have five different forms, each one surrounded by a disc of light. They possess the functions symbolised by Father and Mother, of male and female Bodhisattva.57 Thus, all marídalas are perfected in one alone.

At that moment, a very subtle light arises from one’s own heart, which joins to the hearts of all these images and shines.


46

One focuses one’s mind on it and one remains in meditation in the state of contemplation without distracting thoughts. This is called the union of the state of pure Awareness with the light. All these visions clearly intensify.

Furthermore, bands of luminous rays and innumerable litde coloured discs emanate from the heart.

From one’s own heart a kind of cord comes forth, braided with rays of coloured light, and the sensadon arises in one’s vision that all these forms dissolve into one’s own heart.

This is called the union of the light with the state of pure Awareness.

At that m om ent one must remember well the ‘method of trust’, similar to that of a son in the arms of his mother.

From one’s own heart a very narrow band of light arises which manifests itself projecting itself into space.

Looking at this, without moving the eyes, there appear very large and distinct visions.

Then, firstly, on a luminous blue band, there arises a mirror which displays rays and discs of light, ornamented by luminous discs of five colours, the manifestation of the nature of essential reality.

On this, on a luminous white band, there appears a very scintillating sphere that is similar to the preceding one.

On this, on a luminous yellow band, appears another sphere similar to those above.

On this, on aluminous red band, appears a sphere similar to the preceding ones. A light, in very brilliant circular form, appears over them.

This is the manifestation of the five wisdoms.Not being complete, the power of emanation of the wisdom

which accomplishes ‘actions’ does not manifest.This is the vision of the four united wisdoms. The way of

Vajrasattva.At that m om ent remember the very excellent ‘method of

immobility’ which is similar to that of the golden needle.58Finally, one’s consciousness dissolves into the superior light


47

and one has the experience of the ‘eight ways of arising’; in that moment the wrathful manifestations of the sphere of the Sambhogakdya become visible.

These are the eight ways of arising:— because it arises as energy, there is no separation between samsara and nirvana;— because it arises as light, all visions are internally clear;— because it arises as form, it does not become external to consciousness;— because it arises as wisdom, all visions are immaterial;— because it arises in a non-dualistic way, one’s mind is stable, concentrated in a single direction;— because it arises as liberation from limits, it does not remain within any limitation;— because it arises as the door of impure transmigration, the origin of existence is not impeded;— because it arises as the door of pure wisdom, there is the union of the mother and daughter,59 essential reality (Chos- nyid).At this mom ent one remembers the very excellent ‘method

similar to the arrow hurled by the giant, which does not turn back’.

At the moment in which this manifests itself in that noble being, the six clairvoyances arise:

— the clairvoyance of the places of previous rebirth;— the clairvoyance of the passage from death to birth;— the clairvoyance of the minds of others;— the clairvoyance of all the secret visions;— the clairvoyance of the visions of the six realms of existence;— the clairvoyance of the completely purified senses.At this mom ent the six memories also arise:— remembering the divinity, one sees the face of one’s own tutelary divinity;— remembering the way, the senses are controlled in the


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intermediate mom ent of essential reality;— remembering the places of birth, those who possess lower capacities are reborn in the natural dimension of Nirmanakaya;— remembering contemplation, one remains in the state of contemplation for five days;— remembering the teaching of the master, one enjoys the visions in a non-dualistic way;— remembering theory, there is a recognition as if one had just met some people who already knew.At that m om ent the faculties for the conservation of

memory are bom into one’s mental continuum: all the preceding realities appear in that same instant. Thus everything which was never seen before now becomes manifest; thus, this phase is called the intermediate state of essential reality.

Because this manifests naturally in the transmission of the ‘Samddhi of continuation’, absolutely no erroneous cognition can arise.

Stability is obtained particularly in accordance with the twenty one different capacities.

In the Tantra Rang shar it is clearly stated that some obtain the stability of the white colour.60

If one has not deepened one’s knowledge nor previously received instructions from a master, one fears these visions, one is surprised, terrified and one loses consciousness.

Once again there is a cause of further rebirth in samsara. Illusion arises particularly in accordance with the twenty one types of capacity.

There are three types of capacity of theyogin:— those who possess superior capacities obtain liberation in three seconds;— those who possess medium capacities obtain stability in five days or twenty one seconds;— those who possess inferior capacities, through birth in the natural pure dimension of the Nirmanakaya obtain illumination without bar-do.’


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"then Mi-rtog Thub-pa asked again:‘I pray you, Blessed One, teach me the time and method of

this!’

The master replied:‘Listen Mi-rtog Thub-pa! There are three times: the time of

entry, the time of liberation, and the time of the final result.The time of entry is divided into two: that of the state of pure

Awareness which enters into the light, or expansion, and that of the light which enters into the state of pure Awareness or absorption.

Liberation is divided into three: liberation from the elements, because the state of pure Awareness is separated from the secondary causes; liberation from the passions because knowledge is separated from impurity; liberation from external and internal phenom ena because knowledge is beyond any kind of limitation.

The final result: it is taught that the visions of all phenom ena are simultaneously liberated in the same state of pure Awareness.

The method is divided into two: the essence of the previously received doctrine, and the distinction, at this moment, between real understanding and darkness.’

M i-rtog Thub-pa asked again:‘O blessed Vajradhara, if this is the bar-do of essential reality,

how is the bar-do of existence? Explain these things to me clearly.

For those for whom recognition does not occur in the state of the bar-do of essential reality, how does the way of transmigration manifest itself?

I ask you to explain this to me.’

The bar-do o f existence

Then the Master said:‘O Mi-rtog-Thub-pa, listen! I will teach you, so listen


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well!For those who do not possess these instructions, the

condition of entry of all sentient beings is called the state of the bar-do of existence. The entry to the places of transmigration turns like a water-mill.

W hen one separates from the body of flesh and blood, one possesses the form of the illusory mind, free from material existence and possessing two names.61

The vision of previous consciousness is interrupted; one no longer understands the meaning of words but the next vision has not yet appeared.

What the next rebirth will be is not yet certain: at that same moment, whatever vision appears or vanishes, it lasts an instant, and it is the state of bar-do.

Finally, one is reborn in the form of rebirth that appears in that instant, and one completely acquires the aspect of the next re-incamation.

One is reborn in one of the six forms of existence: at that mom ent both the beings and the external vision of that realm of desire62 appear with clarity.

At that same mom ent the external dimension and the beings associated with one’s future rebirth manifest themselves clearly. Because one has desire, external phenom ena and living beings manifest themselves clearly.

Because the miraculous faculties are all complete, phenomenal reality does not present obstacles. One can pass through rocks and mountains without impediment.

For others, visions transform every seven days, for a period of seven weeks.

Gods and men appear in the form of visions that are white in colour; demi-gods and animals, yellow; the hungry spirits, a smoke-like light; hell-beings appear in the form of visions that are like trunks of trees or a pile of disordered black wool; animals, like coagulated blood; demi-gods, like falling snow.

At that mom ent one’s expression is as follows: gods and men look upwards, demi-gods and animals look straight ahead,

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and hungry spirits and hell-beings look down. These are the signs which appear in the state of the bar-do of existence to indicate future rebirth according to the karma which one has accumulated or not.

Completely matured latencies63 do not exist; in this moment, because one is in a state of bar-do, latencies are accumulated which correspond to primary causes.64

At this moment, the signs of the condition of one’s consciousness appear, that is, virtuous or negative actions.

And as for the actions: consciousness of pure actions is bright, consciousness of im pure actions is dull. All arises from virtuous or evil actions.

The enumeration of the names of this state is as follows: the entity which is the basis of name (Tib. ming-gzhi);65 seed of the elements; form of existence; the odour-eating illusory body, that which wanders in transmigration, which connects the extremities of the intermediate state of existence.

Without a physical body, it possesses nevertheless the sensory faculties, even if it does not possess a body of flesh and blood.

It enters whenever it pleases without any obstacles, and desires to look at everything.

The measure of the being in bar-do is thus: it reaches the dimensions of the body of a child of eight or ten years.

One’s body is similar to that which one has in a dream.O f the four rebirths,66 it possesses the miraculous rebirth.Hell-beings, gods, and bar-do beings possess the miraculous

rebirth.This is how one behaves: one feels inclined towards actions

that are provoked by past desires, becomes involved in them and follows those actions.

The measure of his light is as follows: if the latencies of past desire are small, the light will be half an arm’s length.

In the case of rebirth among the gods or among men, it will have a white luminous colour; if one possesses latencies of past karma, it will not be luminous but dark.

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It is explained how future rebirth occurs in a positive way or not, in relation to the quality of actions: if good and virtuous acdons have been accomplished, one will be reborn in pleasing realms; while those who possess negative accumulated latencies, will be reborn in unattractive realms.

The way in which one makes actual connection with the future rebirth depends on the automatic manifestation of the primary cause of anger; then one’s future vision is in relation to the secondary causes of desire or attachment.

In the three different realms, the entity which is the basis of name is not im peded and not having taken the form of the next life, is in the bar-do; the entity which is the basis of name exists, but does not manifest the physical form of flesh and blood; it is therefore in the formless realm.

When the time of future rebirth is close one sees temples, tops of buildings, or houses under construction; great brands of fire, fog, rain, cold; one hears the sound of groups of people united together.

The damned see desert places, or caves, ruins and precipices. These are the signs of rebirth from a womb.

One feels the desire to move but feels held back by a net because one is blocked, like straw that has taken fire, or like being stuck in the mud.

One is like a bird in a trap that has been dug in the earth: in the trap of desire without control, that is transmigration.’

Mi-rtog Thub-pa asked again:‘O master Vajrasattva, those of inferior capacities who have

heard this, do they have the visions of the bar-do, or do the visions not appear? How is it?’

The Master replied:‘The visions appear and the latencies of attachment and the

passions are exhausted. One breathes in the dimension of Nirmdmkdya such as the eastern direction of immense joy, and one obtains illumination without the state of bar-do.


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The sentient beings who have not had contact with these teachings enter the womb.

From the seed, the primary cause of the father, and the blood, the secondary cause of the mother, the viscous embiyo is born. After seven days it becomes oval, then going from state to state, from week to week it becomes solid and similar to a fish: a week later it is like a turtle, after another week, a frog; and thus after seven weeks, in forty nine days, the body takes form, beginning at the navel and in nine months for man, or ten days for other kinds of beings, the complete body comes out of the m other’s womb.67

Thus different forms are taken and in this way the great cycles68 of joy, struggle, indifference, intoxication, good birth, and sadness take place.

Transmigration is generated from transmigration.But the wisdom that is free of transmigration is thus.Thus the teachings of the yoga, which practise the way of

space, are completed.’This is the fourth chapter of the teaching of the intermediate

moment of existence and that of essential reality from the Tantra of the Great Secret Union of the Sun and Moon.

All those who were there to hear had a profound understanding of the condition of essential reality without rebirth, and they rejoiced.

The Tantra of the Great Secret Union of the Sun and the Moon is here completed.

May the two rebirths, the preceding and the future one be definitively purified!

Note to readers:There is a commentary on the Tantra of the Great Secret Union of

the Sun and Moon entitled The Necklace of Gold and also six small commentarial texts.


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Notes to Part II38 For an interesting comparison o f the signs o f death considered in

other texts see the ‘Chi-rtags’ text o f the Bonpo tradition, translated in the Appendix; also see the Tantra sku-gdung’bar-ba’i rgynd from the collection o f the rNying-ma rgyitd bcu-bdun scriptures, which Tucci has translated in LTM, pp. 209-230 and the chapter endded ‘Signs o f Death’, which is found in a Tantra o f medical science translated by J. Kelsang, Ambrosia Tantray pp. 70 et seq.

39 Because o f the metaphoric language which is used in the endre section o f the text that follows, it is necessary to read the,text translated by Tucci, LTM, pp. 222 et seq. and particularly the Bonpo text ‘Chi-rtags’ which is translated in the Appendix, where the meanings o f the allegories are explained in detail (pp. 89- 93).

The reading o f this text provides further evidence o f the notable affinity between rNying-ma-pa Buddhist literature and that o f the Bonpo. In this case the Bonpo text gives a very particularised analysis o f the meaning o f the symbols. The metaphoric language used is the same, as is the order o f the treatment required, which in itself includes a list o f the signs o f death listed before, which have absolutely no Buddhist characteristics. The comparison o f the two texts may provide therefore an interesting opportunity to examine carefully the undeniable relationships that exist between the rNying-ma-pa and Bonpo rDzogs-chen literature. It is only in this way that one can throw light on that troubled period o f Tibetan history which followed the introduction o f Buddhism into Tibet (VUI-XIth century A.D.) when the rNying-ma-pa and Bonpo traditions assumed their characteristic features.

40 In the thod-rgal method o f meditation on light (see no. 7 in the introduction) there is a reference to four elements, the so-called four lights, sgron- ma bzhiy which in their complexity constitute the totality o f visionary experience:

(i) rGyang-zhags chu’i sgron-ma, ‘the water light loop for long distances’, which is an esoteric term used in the text from the cycle o f the Zhang-zhung snyan rgyud and which symbolises the eyes. The eyes are considered to be the door through which the pure light of wisdom manifests itself.

(ii) Shes-rab rang-byung sgron-ma, ‘the light o f self-originated wisdom ’, which in other texts is also called rig-pa sgron-ma, the light which symbolises the original condition o f being.

(iii) Thig-le ston-pa’i sgron-ma, ‘the light o f the empty sphere’, which is an expression o f the voidness o f existence.

(iv) Dag-pa’i dbyings sgron-ma, ‘the light o f pure Space’ (for an interpretation o f dbyingsy see n.52, below) or the vision o f coloured manifestations in external space, which is a pure reflection o f the internal reality o f the individual.

For a detailed study o f this subject see sGron-ma ’bar-ba’i rgyud (ff. 4a-17), ‘The Tantra o f Flaming Light’ from the literary cycle o f rNying-ma rgyud bcu-bdun, cit., v.I pp. 281-313.

41 Professor Namkhai Norbu has kindly drawn the mandala described in the text and we produce it here:

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42 /In the symbology o f the mandata o f Tibetan Tantrism the five elements are indicated by different colours and characteristic seed syllables. Earth is indicated by the colour yellow and syllable ‘LAM’; Water is indicated by the colour white and the syllable ‘BAM’; Fire by the colour red and the syllable ‘RAM’, Air by the colour green and the syllable ‘YAM’; and lasdy Space which is not given a specific seed syllable because it varies from time to time. It corresponds to the principle o f the consciousness o f each individual, to the state o f primordial wisdom. In the practices which require visualisation and meditation on aTantric divinity, the seed syllable which symbolises the state o f wisdom o f that divinity, is placed at the centre o f the mandata which corresponds to space in schematic structure o f the mandata. (N.N.)/

See G; Tucci, The Theory and Practice of the Mandata, London, 1961, pp. 30 et seq. in which the same symbol appears in som e forms o f meditation and evocation of the two Tantric divinities to which the author refers.

43 fZan is the preparation o f flour and water which is used to make ransom effigies {gtud). The dough for the preparation o f gtor-ma (see n. 44) is also called zan (T.N.). See Tucci, Religions, pp. 176-177, 185-186, 205-206, which describes rituals o f exorcism that are widely used in the religious substratum which the author calls ‘popular religion’. See also Nebesky, Oracles, pp. 359-61, 507-513, 523-525.

44 Sacrificial cakes made o f flour, sugar, butter, medicines and other ingredients, which are often coloured and are widely used in religious ceremonies. The colour and form depend on the type o f rite to be performed. See Nebesky, Oracles, pp. 347-354, and Snellgrove, Nine Ways, p. 279, fig. XI.

45 /This corresponds to the m om ent which precedes the chos-nyid bar-do. It is a state o f deep contemplation (ting-nge-’dzin, Skr. samàdhi) the length o f which depends on the experience o f xhcyogin. Some practitioners remain in this state, at the m om ent o f death, often in a perfect yoga position, for a number o f days, before the body begins to decom pose. For others, who are not experts in contemplative

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practice, this state lasts for a fraction o f a second, and the dying person does not even have the m inim um awareness o f it (N.N.)/

46 According to Tibetan medicine the four winds o f the body correspond to the four elements, Earth, Water, Fire and Air which develop their characteristic functions in the body. See Kelsang, Ambrosia Tantra, pp. 62 et seq.

47 IrLung-chen which is a synonym for las-kyi rlung. In such a case this m om ent corresponds to the phase in which the principle o f consciousness leaves the physical body. (N.N.)/

48 Here sku (SKr. Kay a) corresponds to the dimension o f the individual both physical and mental. Ye-shes (San. jnana) is the energy o f the condition of Wisdom, the Knowledge o f the pure original state.

49 ’Pho-ba (Skr. sankranti). A yogic practice (one o f the six yogas o f Naropa) in which the principle o f consciousness o f the dead person is projected into the pure dim ension o f essential consciousness, so that the samsaric process is interrupted. See Tucci, LTM, p. 26; Lauf, Secret Doctrines, pp. 46 et seq.; E. Wentz, Tibetan Yoga, pp. 246-276; also Garma C. Chang, Teaching of Tibetan Yoga, Secaucus, 1977 p p . 111-115.

50 Grong-jug (Skr. parakayapravesana). A practice which is connected with the above in which it is possible to transfer one’s own principle of consciousness into another body, which may or may not be human. A practitioner of grong-jug is said to be able to assume the body o f a dead person or animal and thus reanimate it. See Lauf, Secret Doctrines pp. 46 et seq.; Tucci, LTM, p; 90; E. Wentz, Tibetan Yoga, pp. 255-259; J. Bacot, La vie de Marpa, le traducteur, Paris 1937 pp. 55-57.

51 /That is to say, one enters into a state o f deep contemplation in which, through the perfect immobility o f his gaze, the yogin is fully immersed in total perception o f the space o f the sky so that he completely unifies his own external consciousness. (N.N.)/

52 The vision o f the dbyings ‘Space’, at the time o f contemplative practice is none other that the pure reflection of the innate Wisdom o f every being (N.N.)

In the texts, the unification o f rig pa (the pure Awareness o f original wisdom) and dbyings (the vision o f Space, which is an external reflection of the internal dimension) is described as the indispensable m om ent for the return to the condition o f original Wisdom which is innate and eternal, thus overcoming the dualistic and painful condition o f the state o f transmigration.

53 There now follows a description o f the signs which indicate the various types o f rebirth in the six realms o f existence o f the cycle o f transmigration (hell beings, grasping spirits, animals, men, demigods, and gods). For an interesting psychological interpretation o f this subdivision see C. Trungpa, F. Fremande, The Tibetan Book of the Dead, Berkeley and London, 1975, pp. 5-10.

54 rNam-shes (Skr. vijhdna), one o f the five aggregates which according to Buddhist philosophy constitute the human personality. They are:

gzugSy (Skr. rupa) o f form;tshor-ba (Skr. vedana) o f sensory perception;1du-shes (Skr. samjna) o f conceptualisation;’du-byed (Skr. samskara) o f karmic impulses;

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mam-par shes-pa (Skr. vijhana) o f consciousness.See C. Trungpa, Cutting through Spiritual Materialism, Berkeley, 1973, pp. 123-128; Anagarika Govinda, Foundations of Tibetan Mysticism), London, 1960, pp. 70-73.

55 The three bodies (<chos-sku, longs-sku, sprul-sku Skr. dharmakaya, sambhogakaya, nirmanakdya) constitute the bases o f the principles o f the way; they are the three ways o f being o f essential consciousness — the three different aspects o f a unique indivisible reality which is beyond time. Am ong theveiy numerous texts in which this fundamental tenet o f Buddhist methaphysics is considered, see Tucci, LTM, pp. 29 et seq. and Religions by the same author, pp. 74 et seq. also H. Guenther, The Royal Songs of Saraha, 1969, pp. 44 et seq. and by the same author, KBEUSy vol. I, pp. 219 et seq; see also S. Dasgupta, Tantric Buddhism, pp. 11- 13.

56 (Tib. Rig-’dzin: ‘Possessor o f pure Awareness’.) This term has a great importance in Anu-yoga and Ati-yoga systems. According to these traditions the Vajra-yana (Tib. rDo-rje theg-pa) is also called Rig ’dzin-gyi theg-pa.

57 In the manifestation o f the visions o f the marídala which are described here in a very concise way, the different functions o f the totality o f being are expressed, which are symbolised by masculine and feminine images, representing the two opposite poles from which the whole o f existence originates. For a detailed study o f mandalic symbolism see G. Tucci, op. cit.

This passage is o f major interest because it is the essential nucleus from which are derived the detailed descriptions o f the visionary manifestations o f the peaceful and terrifying divinities o f the Bar-do thos-grol.

58 /According to a very ancient method which is used in Tibetan medicine to cure intoxication o f the blood, a minute hole was made in the heart using a precise point on the thorax in order to permit the outflow o f the damaging serum. This operation was very risky and required great precision and extreme steadiness o f hand. (N.N.)/

59 The mother Dharmata (Tib. Chos-nyid) corresponds to the condition of pure original Wisdom which is perfect in itself, and belongs to the state o f consciousness o f sentient beings. The son Dharmata is the experience of the above mentioned state which die disciple has following a precise introduction from the master. In other texts, this condition is also called dpe’i ye-shes, the ‘wisdom of example’.

/When ayogin, after having had the introduction, practises the contemplation o f the state o f knowledge of the Absolute, he experiences the condition called theunion o f the mother and son Dharmata (N.N.)./

60 In the sixty fourth section o f the Tantra Rig-pa rang-shar chen-po’i rgyud, ff. 153b-158b from the collection o f the rNying~ma rgyud bcu bdun cit. (v. II, pp. 389- 854) a very detailed analysis o f the twenty one types o f capacity possessed by the yogin is given. According to the classification o f the above mentioned text there are three categories o f yogic capacities: superior, m edium and inferior. Each one of these is further subdivided into seven: inferior, medium, superior, excellent, elite, supreme, and unlimited. In the Tantra an accurate study is made o f the different visions o f the infinite manifestations o f the spheres o f coloured light, theexpression o f primordial wisdom and o f the various dimensions o f existence

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which present themselves to xheyogin, according to his level o f practice. Further it is very precisely specified how long each period lasts in the particular stages and the time required, depending on theyogtn'5 capacity, to reach complete liberation from the cycle o f samsaric existence.

61 /The two names are those o f the birth that precede the bar-do state and that o f the future rebirth (T.N.)./

62 In the Buddhist tradition the whole o f existence is subdivided into three realms (khams-gsum):

’dod-pa’i khams (Skr. kama-dhatu), the phenom enal world whose principle is based on desire;

gzugs-kyi khams (Skr. rupa-dhatu), the world o f forms;gzugs-med-kyi khams (Skr. arupa-dhatu), the spiritual world o f the formless

beings.63 rNam-par smin-pa’i bag-chags (San. vipaka vasana). This term refers to

past karmic latencies which do not manifest themselves immediately but mature completely in due course. /For example, if som eone commits a homicide and is murdered later, that may be considered to be mam-par smin-pa’i bag-chags — the com plete maturation o f past potentialities (N.N.)./ See Guenther, Jewel, pp. 84- 85.

64 rGyu mthun-pa’i bag-chags (San. nisyanda-vasana). This refers to the latencies which correspond to the same level o f the causes, which have the same ethical value. /For example, if som eone dies, who has a great attachment to his own wealth, then during the state o f the bar-do he sees others taking possession o f his belongings. H e experiences great anger and consequently accumulates this type of potentiality which corresponds to his causes o f avarice and greed (N.N.)./ See Guenther, Jewel, pp. 85-88 for an accurate analysis o f this point.

65 The entity which is the basis o f the name o f a being is synonymous with the mind and mental factors o f a being without strength, who has no material aggregation. For a comparison with a Buddhist text o f the XVIIIth century, th egZi’i sku-gsum gyi mam-zhag rab-gsal sgron-ma by dByangs-can dga’-ba’ blo-gros wherein appears the same term with the same meaning, see Death, p. 56.

66 According to Buddhist doctrines there exist four types o f rebirth: mngal skyes: birth from the womb;sgong-skyes: birth from an egg;drod skyes: birth through heat and water;rdzus skyes: miraculous birth, such as that o f the divinities who are b om from lotus flowers, that o f hell beings, and that o f the bar-do beings.

67 For a comparison o f a description o f the formation o f the foetus in the wom b according to Tibetan medical science, see Kelsang, Ambrosia Tantra, pp. 47- 55.

68 According to Buddhists, there exist two types o f time: historical time which is measured in years or centuries, and cosmic time which is measured in cycles. According to present-day Buddhist considerations the present cycle is that of ‘intoxication’ (myos-ldan).

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Representation of the Bonpo sage Tapikritsa.

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III. The Doctrine of the Six Lights

Homage to Kun-tu bzang-po,69my own innate state of pure Awareness70completely purified.O noble being, during the light of the mom ent of bar-do, one arrives at the borderline between real understanding71 and error.

The essential point considered here is to understand how samsara separates from niruam: the way in which the mind separates from the body, the teaching on the way in which liberation occurs in the event that real understanding arises; the teaching on the way in which one falls prey to illusion in the event that real understanding does not arise.

There are two ways in which separation of the mind from the body occurs: the destruction of the elements, and their dissolution into each other:

The Teaching on the Way in Which the Destruction o f the Elements Occurs

When the element of Earth, which is connected with the spleen, decomposes,72 one loses the perception of touch, one cannot raise the left hand, and impurities uncontrollably seep out of the nine orifices.

When the element of Water, which is connected with the kidneys, decomposes, one loses the perception of sound, one cannot raise the left foot, and one is not able to hold urine.

When the element of Fire, which is connected with the liver, decomposes, one no longer has the perception of taste, one cannot raise the right hand, and one loses blood from the nose.

W hen the element of Air, which is connected with the lungs, decomposes, one loses the perception of smell, one cannot raise

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the right foot, and one can no longer control the outflow of faeces.

When the element of Space, which is connected with the heart, decomposes, one loses the perception of sight, one cannot raise one’s head, and one loses one’s seed.

The Teaching on the Way in Which the Dissolution o f the Elements Occurs

When Earth dissolves into Water, the body loses its vigour.73When Water dissolves into Fire, the body loses its lustre. When Fire dissolves into Air, the body loses its heat. When Air dissolves into Consciousness, one exhales the last breath.When Consciousness dissolves into the Basis of All [Kun- gzhi)74 breathing stops and the mind separates from the body.

At this moment which precedes death one has reached the border-line between happiness and suffering.

The strength of good or bad thoughts increases.Let the instructions be given at that mom ent without error

being made, according to the capacity of the disciples.O noble being, there are three ways in which real under

standing arises: superior, medium and inferior.

For Those Who Possess Superior Capacities These are similar to the sons of an eagle or a lion: as

soon as the mind separates from the body the three powers are perfected instantaneously.75

The pure elements separate from the impure elements,76 one is hurled out of the abyss of samsara.

Illusion77 is purified.The Basis of All is like the sky, without any limitations. Innate wisdom, like the sun, shines equally in all directions. The miraculous manifestations of the Three Bodies78 shine


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like the endless rays of the sun.Thus the perfect good of all beings is always accomplished.

For Those Who Possess Medium Capacities

At the mom ent when the vision of the external elements, Fire, Water, Earth and Air, is interrupted, the manifestations of sounds, rays, and lights arise.

When the state of pure Awareness is separated from the physical body of flesh and blood, it remains without any support, naked.

When the actions and the. accumulations of illusory thoughts, that are caused by the passions, are interrupted, the Basis of All is in a condition that is free from darkness.

At that moment, if one has received the introduction to the essential nature79 and to insight,80 through practising it, there will arise in oneself the six forms of clairvoyance and the six memories, and one will realise the completely purified condition.

These are the six forms o f clairvoyance.Because the state of pure Awareness is in a condition

that is free from support, one knows one’s past and future lives;

Because the Basis of All is in a condition that is free from darkness, there is the knowledge of actions, their causes and their effects;

With the eyes of the gods one has knowledge both of the completely pure dimensions and those that are impure;

At the m om ent in which the manifestations of sounds, rays, and lights arise, one recognises the bar-do of the clear light of essential reality [Bon-nyid);n

Through the introduction of the essential nature, onerecognises that the three Bodies exist spontaneously inone’s own mind;

The Doctrine of the Six Lights

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Through the introduction to insight one knows that one’s own vision of sounds, lights, and rays is a manifestation of the three Bodies.

These are the six memories:Firsdy the memory of past lives arises;

Then one remembers that one is in the bar-do\

Then one remembers that knowledge is free of any support;

One remembers the instructions of one’s own master;

One remembers that all sounds, lights and rays are one’s own projections;

And finally, one remembers that one’s own pure Awareness is completely purified.

One sees the state of pure Awareness in its complete nakedness. Because the Basis of All is not obstructed, real understanding arises clearly.

When real understanding arises, one experiences in oneself the nature of the state of pure Awareness and one does not believe the manifestations through recognition of them as illusory mental projections.

Because liberation occurs through recognition of the manifestations as one’s own projections, the illusion dissolves of itself.

Because illusion dissolves of itself, the three Bodies arise, manifesting themselves spontaneously in oneself.

When the three Bodies arise, manifesting themselves spontaneously in oneself, one obtains the capacity for the spontaneous benefit of sentient beings.

For Those Who Possess Lesser Capacities

Those who have received these teachings, but have understood them only superficially, do not know how to


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recognise the bar-do of the clear light of essential reality and continue to wander in the bar-do of existence.

By the virtue of these teachings they will obtain a better rebirth, and because they have purified the continuity of actions, with the reawakening of accumulated latencies,82 they will be able to obtain liberation in a single lifetime.

O noble being, this is the teaching on the way in which one becomes absorbed in illusion if one does not have a real understanding.

The beings of lesser capacity who have not had contact with these teachings and who have accumulated negative actions, do not recognise the condition of the natural state.

A furious wind arises which agitates the lake of pure Awareness one is agitated by the ripples caused by previous latencies, and by waves of distracting thoughts.

The space of the Basis of All is obscured by the clouds of illusion.

The sun of pure Awareness is covered by the darkness of the passions.

The manifestations of sounds, rays, and lights appear as concrete, objective visions.

From virtues and vices two kinds of visions arise.With the ‘mental body’ one sees one’s own image of the life

that has just passed.All one’s senses are completely present, and the mind can go

wherever it wants without any impediment.There is no place of refuge and no help.One is like a child abandoned by its mother.One is obscured by the darkness of illusion.The ocean of suffering makes its appearance.One is like a fish thrown up on the burning hot sand.The wind of accumulated latencies arises and one wanders

in the six states of existence as if one were on the turning arms of a water mill or the wheels of a chariot.

O noble being, have compassion for the three worlds in which no method of salvation exists, where the mom ent of


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liberation does not exist, and one is tom by difficulties.Let them consider the miseries provoked by illusion, so that

they abandon a worldly life and practise the way with perseverence.

If one has a real understanding of these teachings, one is illuminated, but if this does not happen, one wanders in samsara.

In the state of the bar-do one arrives at the border-line between these two conditions: this essence of the method of separation between samsara and nirvana.

O noble being, these are the six essential points o f thepurified perfected Mind.

The esoteric instructions which give real knowledge of the nature of the mind to those who do not have any experience of it.

The blazing lamp for those who have no knowledge of the nature of the mind.

The mirror for one who does not see the mind.The hook for fleeting minds.The ring for dispersed minds.That which gives light to darkened minds.That which makes stiff minds progress.The yoke for rigid minds.The key for the minds that are closed.

O noble being, evaluate correctly in future times whether you should or should not give these instructions.

May this be a dear guide for those who are blessed. Saying this, the Emanation83 disappeared like a rainbow in

the sky,'and nothing more was seen. Gu-rub sNang-bzher lod- po,84 with a resolute mind, obtained without any pride the miraculous common faculties and that which is supreme.85

Thus the teaching of the great perfection on the doctrine of the six lights is completed.

Transmission without words, without falsification.


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THE ORNAM ENT OF SUNLIGHT

Com m entary on the text cThe Doctrine o f the Six Lights’

The chapter on the six lights, that which concerns the m om ent of the bar-do is divided into three sections:

SECTION I: THE SALUTATION

Homage to Kun-tu bzang-po,*my own innate state of pure Awareness*completely purified.’

With the salutation one teaches the recognition of one’s own completely pure innate consciousness as Kun-tu bzang-po, the King who is one’s own consciousness.

If one believes this and has complete faith in it, it is taught that one will surely obtain liberation, without entering into the bar-do state.

SECTION II

The original text is divided into three parts: the concise teaching, the detailed analysis, and the summary.

The Concise Teaching

‘0 noble being, during the light of the moment of the bar-do one arrives at the border-line of real understanding* and error.The essential point considered here is to understand how

samsara separates from nirvana: the way in which the mind separates from the body, the teaching on the way in which liberation occurs in the event that real understanding arises; the teaching on the way in which one falls prey to illusion in the event that real understanding does not arise.’

The Detailed Analysis

The detailed analysis is divided into three parts: the way

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in which the mind separates from the physical body; the teaching on the way in which liberation occurs in the case of real understanding arising; the teaching on the way in which one falls prey to illusion in the event that real understanding does not arise.

The way in which the mind separates from the body

The first point is divided into three parts: the way in which the elements are destroyed, the way in which they dissolve, and the doctrine of the particular method.

The way in which the elements are destroyed:

In the root text it is said: ‘The teaching on the way in which the destruction of the elements occurs’. This illusory body in the first mom ent of generation originates above from Space; from Space, the Wind originates; from Wind, Fire; from Fire, Water; from Water, Earth.

At the mom ent of the destruction, the process progresses from below upwards. The first element to be destroyed is Earth, followed by Water, then Fire, then Wind, and lastly Space.

These are the signs of the destruction of the five elements.When the five internal organs86 perish, the five sense objects

are no longer clear to the five senses.When the five members of the body waste away, the body

loses its vigour.When the five receptacles perish, the five types of excrement

flow out automatically.

The teaching of the way in which the dissolution o f theelements occurs:

‘When earth dissolves into water, the body loses its vigourV One falls to earth as if being compressed under a golden stone. The internal sign is that vision manifests itself as a mirage, and because one does not rem ember the present condition, the sensation arises that one is victim of an intrigue.

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‘ When water dissolves into fire, the body loses its lustre.'The mouth and the nose become dry and one feels very thirsty. The internal sign is that one has a vision that is similar to the first light of dawn and everything that is seen seems unstable.

‘When fire dissolves into air, the body loses its heat'The internal sign is that there are apparitions that are similar to fireflies. There is a momentary sensation of well-being with the knowledge of the thought-free state but then one is tired and confused.

‘When air dissolves into consciousness, one exhales the last breath' The eyes turn up into one’s head. The internal sign is that knowledge of the thought-free state shines in all its luminosity, in a condition of happiness, all of which is similar to a lamp that is not moved by the wind.

‘When consciousness dissolves into the Basis of All", breathing stops.’ The internal sign is that at the m om ent of the arrest of breathing, before internal pulsations cease, for a split-second consciousness remains in a stable condition. A vision arises that is similar to a space without clouds, the movement of thought stops, wisdom free from distracting thoughts shines with purity and clarity without darkness. That is called the bar-do of wisdom.

At this moment, those who possess superior capacities, if they recognise this condition, are illuminated. Those who possess inferior capacities do not recognise the clear and luminous nature of the essential reality (Bon-nyid).

The doctrine o f the particular method:

(At this moment, which precedes death, one has reached the border-linebetween happiness and suffering. The strength of good and badthoughts increases'

This is how it is stated in the root text.At the mom ent of death, because one is at boundary

between sinking into transmigration or reaching liberation, the strength of good or bad thoughts is very great.

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If, at the mom ent of death, a negative thought should arise in one who has practised virtue during his life, then these virtues will have no effect and one will precipitate into the realm of the hell.

On the other hand if, at the m om ent of death, good thoughts are generated by someone who has acted negatively during life, this evil will not have an effect and one will go to the realms of joy.

‘Let the instructions be given at that moment without any error beingmade, according to the capacity of the disciples'

Thereafter, at this moment which precedes death, let the esoteric instructions of the introduction to the Great Vehicle87, concerning the illusory nature of existence, be given, and also those of the doctrines of non-attachment which is beyond desire and on the formation in the mind of infinite compassion; the teaching of taking refuge with faith and devotion; the teaching on the transfer or the violent method which brings one to the purified condition, and the prayer of aspiration which is beyond hope and fear.

All these instructions should be given according to the mental disposition of the persons receiving them.

The teaching on the way in which liberation occurs in the event o f real understanding:

This is sub-divided into three sections:

(0 noble being, there are three ways in which real understandingarises: superior, medium and inferior.’

This refers to the way in which liberation occurs for those who possess superior capacities, the way liberation occurs for those who possess medium capacities, and the way in which liberation occurs for those who possess inferior capacities.

The way in which liberation occurs for those who possess superior capacities:

Those who possess superior capacities are similar to the sons of an


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eagle or a lion: as soon as the mind separates from the body the three powers are perfected instantaneously. *

The pure elements separate from the impure elements'

This is the way it is explained in the root text.All the im pure elements dissolve into the nature of the pure

Body and wisdom.88

‘One is hurled out of the abyss of samsara Illusion* is purified in its own condition.'

When this body is abandoned, because the power of wisdom is complete, not even the name of samsara exists.

Because the three dimensions manifest themselves so evidendy, one obtains the completely purified condition.

If one asks how this develops:

‘ The Basis of All is like the sky, without any limitations.Innate wisdom, like the sun, shines equally in all directions.The miraculous manifestations of the three Bodies *Shine like the endless rays of the sun.Thus the perfect good of all beings is always accomplished.’

For Those Who Possess Medium Capacities

This section is divided into two parts: the way of arising and the way of liberating oneself.

The way of arising:

4At the moment when the vision of the external elements, fire, water, earth and air, is interrupted, the manifestations of sounds, rays, and lights arise.'

When the vision of worldly existence is interrupted, the manifestations of sounds, rays, and lights arise.

4When the state ofpure Awareness is separated from the physical body of flesh and blood, it remains without any support, naked.'

As the material body is separated, one’s own pure Awareness


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which remains without darkness, like a sparkling crystal egg.

'When the actions and the accumulations of illusory thoughts that are caused by the passions, are interrupted, the Basis of All is in a condition that is free from darkness.’

At that mom ent all thought memories dissolve into the space of the Basis of All and one’s own pure Awareness is free from the mental flow.

'At that moment, if one has received the introduction to the essential nature* and to insight*. . . .’

When this body is abandoned, through the perfect practice of the essential nature and insight, in the m om ent when sounds, rays and lights clearly manifest themselves one recognises them as one’s own mental projections, just as if one were meeting a member of one’s own family.

\ .. through practising it there will arise in oneself the six forms of clairvoyance and the six memories, and one will realisethe corripletely purified condition.’

Through the secondary causes of the sounds, rays and lights, the King of one’s own consciousness arises clearly. The different forms of clairvoyance and memory are clearly described in the root text.

The way of liberating oneself:

‘One sees the state of pure Awareness in its complete nakedness.’

There is no-one who points it out but automatically one knows how to recognise it, like seeing an image in a mirror.

‘Because the Basis of All is not obstructed, real understanding arises clearly ’


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One has a direct and extremely dear realisation of the Basis of All, like a son who goes into his m other’s arms.

"When real understanding arises,one experiences in oneself the nature of the state of pure AwarenessWhen one experiences in oneself the natureof the state of pure Awareness one does not follow the manifestations.’

Because one really understands that the Basis of All is like the space of the sky, one does not follow the manifestations of the sounds, rays and lights, just as a King does not follow after ordinary people.

‘Because one does not follow the manifestations of sounds, rays and lights, one liberates oneself through recognition of them as illusory mental projections.’

If one does not believe that the manifestations are concrete, then liberation from one’s own projections takes place, just as one is free from believing the echo from a rock has any concrete reality.

‘Because liberation occurs throughrecognition of the manifestationsas one's own projections, the illusion dissolves of itself ’

Because these great manifestations are liberated as one’s own projections, all the accumulations of the illusory thoughts of subject and object automatically dissolve themselves in the space of the Basis of All in the same way that the rays emanate from the sun and the m oon’s reflection appears in water.

‘ When the three Bodies arise manifesting themselves spontaneously in oneself one obtains the capacity for the spontaneous benefit of sentient beings'

Because from ‘the dimension of essential reality’ (Bon-sku) arises the ‘perfected dimension’ (rDzogs-sku) and from that the ‘dimen


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sion of manifestation’ [sPrul-pa’i sku) arises, one achieves the spontaneous benefit of sentient beings.

For Those Who Possess Lesser Capacities

Those who have received these teachings, but have understood them only superficially

These are persons who through indolence or apathy have practised very litde during their lives and have had very limited realisation.

\ .. do not know how to recognise the bar-do of the clear light of essential realityand continue to wander in the bar-do of existence.’

At the mom ent in which manifestations of the bar-do of the clear light arise, they do not recognise that they are illusory mental projections. Because they see the different manifestations as concrete, the radiant manifestation of sounds, rays, and lights is obscured and the present vision appears, which is conditioned by impurities.

‘By the virtue of these teachings they will obtain a better rebirth, and because they have purified the continuity of actions, with the reawakening * of accumulated latencies they will be able to obtain liberation in a single lifetime.’

By the power of positive karma, the accumulated latencies will reawaken and one will be reborn in the higher realms and obtain liberation.

The teaching on the way in which one becomes absorbed in illusion i f one does not have a real understanding:

‘0 noble being this is the teachingon the way in which one becomes absorbed in illusionif one does not have a real understanding.The beings of lesser capacity

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who have not had contact with these teachings, and who have accumulated negative actions, do not recognise the condition of the natural state'

Because of the power of negative karma, there is no recognition of the bar-do of wisdom, lying senseless one remains as if drunk. Therefore, in the bar-do of the clear light, when the manifestations of sounds, rays, and lights arise, there is no recognition that they are one’s own mental projections and the visions are seen as external, having their own independent existence.

One becomes afraid of the sounds, rays, and lights which appear as if they were concrete. As a result of the secondary causes of sounds, rays, and lights the manifestation of the ignorance of samsara arises.

‘A furious wind arises which agitates the lake of pure Awareness.’

When the mind separates from the previous body, in the m om ent in which one finds oneself in the dimension of the clear light, then the Basis of All, like a sky without clouds or an ocean without waves, is completely immobile. Suddenly, however, a wind arises that did not exist previously, which moves and ripples the waters of the ocean; and, because of the illusion of ignorance, from the space of the Basis of AH, there arises a sudden, previously non-existent, movement of mind, which moves the Basis of All. The perception of the m ind’s movement is compared to a wind which moves the Basis of All, which in its turn is compared to an ocean.

"One is agitated by the ripplescaused by previous latencies, and by wavesof distracting thought.’

The previous tendencies arise from the reflective power of the Basis of All like ripples on the water that follow one behind the other and once they have arisen, one becomes agitated by distracting thoughts which are similar to the waves of the ocean.


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'The space of the Basis of All is obscured by the clouds of illusion'

The Basis of All is compared to the space of the sky, and illusion to the clouds which obscure it.

'The sun of pure Awareness is covered by the darkness of the passions'

The state of pure Awareness is like the essence of the sun and the passions like the darkness which obscures it. Thus, the apparitions of the bar-do arise.

‘ The manifestations of the sounds, rays, and lights appear as concrete, objective visions'

Because the sounds, rays and lights are taken to be real, the various manifestations of illusion arise.

‘From virtues and vices two different kinds of visions arise '

For those who have accomplished virtuous actions visions arise that are like the light of the sun at dawn: a clear light is seen and one hears melodious sounds, one has the sensation of climbing and going through a land that is full of flowers, and so on.

Pure vision arises and one is reborn in the higher realms. Those who have acted in a negative m anner are enfolded in .darkness, they see a dull light, they hear different sounds such as people struggling and killing each other, they have a vision of the dam ned who are shouting and weeping.89

Impure vision arises and one is precipitated into the places of perdition.

'With the umental body” one sees one's own image of life that has just passed'

Thus, the beings of the bar-do, being separated from the material body, possess the mental body. Through thought they see their body in the same way that it was before death.

'All one's senses are completely present


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and the mind can go wherever it wants without any impediment.’

At this point the five physical senses, having been abandoned, do not exist, but to the consciousness of the Basis of All — the five sense objects — manifest themselves in an instant. All the paradises and the hells, virtuous and negative actions, past and future lives appear. The beings of the bar-do, because they have a mental body that is free of all impediments, wander in the thousand worlds and fall into transmigration in an instant. They manifest all the magic powers of the mind and they can go through all material things without any internal or external obstacles.

‘There is no place of refuge and no help'

The intensity of the suffering of the beings in the bar-do, who have no refuge, is illustrated by the example of a dandelion seed blown about by the wind, without any protection.

‘One is like a child abandoned by its mother.One is obscured by the darkness of illusion.The ocean of suffering makes its appearance.’

The ocean of suffering and of illusion comes flooding in.

'One is like a fish thrown up on the burning hot sand.The wind of accumulated latencies arises and one wanders in the six states of existence as if one were on the turning arms of a water mill, or the wheels of a chariot.O noble being, have compassion

for the three worlds, in which no method of salvation exists

Because not even a minim um of accumulated latencies of virtuous action exists on the Basis of All, the compassion of the masters and the Tathagata cannot reach these beings.

\ .. where the moment of liberation does not exist and one is tom by difficulties'


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Because one is wandering in limidess transmigration, one experiences unbearable mental suffering, without the possibility of liberation, worn out by heavy labours.

‘Let them consider the miseries provoked by illusion, so that they abandon a worldly life, and practise the way with perseverance.’

In this way the exhortation is given to take an irrevocable decision towards the way and the method which brings victory over illusion.

The Summary

Tf one had a real understanding of these teachings one is illuminated, but if this does not happen, one wanders in samsaraIn the state of the bar-do one arrives at the border-linebetween these two conditions: this essenceof the method of separation between samsara and nirvana.’

The third part of the commentary on the sixth light is concluded here.


SECTION III

The third section can be summed up as having three parts: the great instruction on the esoteric doctrines; the instructions on how to preserve the teachings; the instruction on the method of transmission.

The Great Instruction on the Esoteric Doctrines

‘O noble being, these are the six essential points of the purified, perfected Mind,The blazing lamp for those who have no knowledge of the nature of the mind'

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Just as when a lamp is raised up one can see things that could not be seen before, with these esoteric doctrines it is as if one had raised up the lamp of self-originated wisdom. Just through hearing the teachings on the naked nature, all defects in the understanding of those who do not have knowledge of the nature of the mind, and of those who are too dazed by the void, dissolve of themselves.

‘The mirror for one who does not see the mind'

It is as if one had not seen one’s own face before and then one sees it clearly in a mirror. The natural state of pure Awareness and the Basis of All is taught with evident clarity by these doctrines. Knowledge which did not appear before becomes evident for the first time.

‘The kook for fleeting minds'

The agitated mind which does not succeed in concentrating itself on a single object is defined as ‘fleeting’. These doctrines teach one to really contemplate self-originated wisdom so that understanding of the mind arises in oneself.

‘The ring for dispersed minds'

The mind which is sometimes clear and sometimes darkened, sometimes concentrated and sometimes distracted, is defined as being ‘dispersed’. With these doctrines the wisdom of union arises in one-self spontaneously. Through the teaching of the meaning that is beyond separation or union one gathers the mind together and reunites it in a ring.

‘That which gives light to darkened minds'

The unclear mind is defined as being ‘darkened’. With these doctrines the self-originated wisdom similar to the sun’s rising is shown with evident clarity. Thus all signs of darkness and torpor are automatically removed.

'That which makes stiff minds progress'

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The mind which does not recognise (the state), which has no possibility of bettering itself is called ‘stiff.

The introduction to the naked essence, which is innate in itself, is given by the doctrines in away that is similar to having a crystal egg placed on the palm of one’s hand.

Thus, with the meeting of the son Knowledge with the mother Knowledge, direct realisation arises which is free from conceptual thoughts.

‘The yoke for rigid minds'

The mind which is similar to a wild horse that is incapable of accomplishing any work is defined as ‘rigid’. With these doctrines, the self-originated wisdom is evidendy shown and in this way the rigid mind is tamed.

‘The key for the minds that are closed.'

The mind which falls prey to depression and discouragement is defined as ‘closed’. With these doctrines, it is taught how to contemplate the self-originated wisdom with clarity, and all that arises in the mind is shown to the reflective capacity (rtsal) that is inherent within it. In this way all signs of discouragement and depression are automatically liberated.

The Instructions on how the Teachings should be Preserved

‘O noble being, evaluate correctlyin future times whether you should or should notgive these instructions.May this be a clear guide for those who are blessed.Saying this, the Emanation* disappeared like a rainbow in the sky, and nothing more was seen.'


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The Instruction o f the Method o f Transmission o f theEsoteric Doctrines

cGu-rub sNang-bzher lod-po *with a resolute mind, obtained without any pridethe miraculous common facultiesand that which is supreme* '

Having clarified alitde this sixth essential point of the perfected, purified Mind promulgated by Kun-tu bzang-po, a teaching of the ancient sages, I, Uri,90 have completed the compilation.

Notes to Part III

* Note for asterisks on pp. 67 ,68, 69, 71, 72, 74, 80 and 81: The asterisk* indicates the terms which have been analysed in the notes to the root text.

69 Kun-tu bzang-po represents the principle o f the supreme reality, which is identical in both Bonpo and rNying-ma-pa traditions o f the rDzogs-chen meditation system; it is the primordial wisdom which is unchangeable and includes the whole o f existence (literally the term means “Entirely Good”). See KBEUSy I vol., p. 250, no. 1; also Tticci, Religions, pp. 82 et seq.; see also Dargyay, Riset p. 13.

70 Literally the term rang means ‘one’s actual’ or ‘o f one-self, but in this case it must not be interpreted as an individual attribute; it is not my pure Awareness which is different from that o f ‘others’; nor does there exist a subject which acts upon an object. It is the ineffable state o f contemplation which is described here. /I f one is in the real state o f contemplative ecstasy one pays homage to one’s own pure Awareness; but there is no-one who is paying homage and nothing to pay homage to. Meditation is beyond subject and object (T.N.)./

Even the very term rig-pa presents difficulties in translation; it is the state o f pure Awareness that is inherent in every individual, the ‘Knowledge’ o f the real, pure, and originating nature o f being.

¡Rig-pa does not know or perceive anything other than rang-byung ye-shes (selforiginated wisdom), and the light o f rang-byung ye-shes only shines for rig-pa. This is not som ething that can be thought out on a stricdy mental level, just as an elephant cannot enter a m ousehole. The only way to acquire this pure Awareness, is to experience the real state o f contemplation, free from the limits o f dualistic thoughts (T.N.)./ See also infra n. 74. See Guenther Jewel, p. 217.

71 The term rtogs-pa is given to the real understanding o f the teachings, free from concepts and mental judgement. It is an advanced stage o f understanding in which any kind o f doubt has been banished and the direct


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experience o f the doctrines continues to arise.72 In the Lus-gnad rtsa’i khor-lo (The system of the nadi ofthe body) which deals

with the psycho-physical composidons o f the human organism, a text from the collection o f the rDzogs-pa chen-po zhang-zhung snyan-rgyud las *khor-lo bzhi sbrag, we read concerning the formation o f the physical body (section Nya, fol. 17a): ‘From the power o f the emanation o f the five elements, from the five lights, the body is formed. The five internal organs o f the body are connected to the five elements; the five members arise from the power o f manifestation o f the five elements; in the five visceral organs (see infra n. 86) the essence o f the five elements is collected; the five sense oigans are the gateways for the perception o f the five elements. It is thus that the perception o f the five elements is produced and the five external objects are furnished.’

73 /The dissolution o f one element into another is the process by which, when the strength o f one o f the elements (Earth, Water, Fire, Air, Space) that is connected with som e parts o f the human body weakens (e.g. earth corresponds with the hard parts such as the bones and the muscles), the strength o f another element manifests itself (T.N.)./ For an analysis o f this process in Buddhist religious literature, see Death, pp. 15 et seq.

74 Kun-gzhi. The interpretation o f kun-gzhi in the rDzogs-pa chen-po zhang- zhung snyan-rgyud tradition presents som e particular characteristics. Kun-gzhi in this context is synonymous with rang-byung ye-shes, self-originated wisdom; with byang- chub-kyi semsy the mind principle o f illumination; with bon-nyidy the essential nature of Being which uniformly pervades all existences without any differentiation. We read in the Kun-gzhi’i zhal-shes sgrong-may a philosophical tract from the literary cycle of the Zhang-zhung snyan-rgyud (fol. la et seq.):

‘Here will be given the oral teaching which removes doubts on the natural state o f kun-gzhi: like the sky, it may appear to be divided into external and internal. Some people with limited minds think that the Wisdom Mind is found within one’s own mind but does not pervade external objects. The space o f the sky, for example, totally and uniformly pervades all phenomenal existence without any difference between inside and outside, but in constructing a house one separates internal from external space, and one gives this internal space a form, be it square, triangular, oval or round, according to the space the house takes. In the same way the Wisdom Mind totally and uniformly pervades samsara and nirvana, without a division o f internal and external. There is no separation o f external and internal within space in itself: just as it pervades the external, so it also pervades the internal. Thus the mind o f living beings distinguishes dualistically an original mind and an internal one. But because internal and external do not exist, neither do these limits. Self-originated wisdom, just as it pervades the consciousness o f every individual also pervades all phenomenal objective existence and the entire external universe. It expands in all directions without a centre or a periphery, having no inside or outside.’

7 5 For an analysis o f the three powers (rtsal-gsum) in the Bonpo tradition, see bDen-pa bon-gyi mdzod sgo sgra-’grel’phrul-gyi Ide-mig in mDzodphug: basic verses and commentaryy Delhi, 1966. In this work (pp. 46 et seq.) the three rtsal o f a yogi are described thus:

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The Doctrine of the Six: Lights

tshad ’dzin thun-ba’i rtsal: the power to make a small jum p with great precision.

ring-bar bsgangs-pa'i rtsal: the power to make a long jump. bar-snang-du spar-ba’i rtsal: the power to m ove through space;

In this case the comparison means that one can reach illumination without any obstacle with all the qualifications o f the power o f wisdom. The power o f a yogin is compared to the complete prowess o f the lion who can jum p how and when he likes.

7 6 The apparition o f the pure elements is the luminous vision o f rheyogin who has accomplished the realisation o f the more advanced practices o f contem plation, while the apparition o f the impure elements is the normal vision o f all phenomenal existence which is perceived through the sense organs.

77 In this case ’khrul-bay illusion, refers to the apparition o f terrestrial existence (T.N.).

78 The three kàya: Bon-sku or Essence body, rDzogs-sku or Perfection body, sPrul-sku or Emanation body.

79 /The essential nature o f Being (ngo-bo) corresponds to the selforiginated wisdom (rang-byung ye-shes) whose nature can be defined as being void (stong-pa-nyid) (T.N.)./

80 Insight (lhag-mthong) in this case can be identified with the wisdom of rig-pay the capacity o f the individual to participate in the Absolute, or that which knows the nature o f being in itself. The introduction to the state o f meditation in. the tradition o f the Zhang-zhung snyan-rgyud is made through the introduction to the ngo-bo y or the nature o f kun-gzhi (see above No. 74, pp. 82 et seq.) and the introduction to lhag-mthongy or the capacity to perceive the essential nature. /The two are never separated: they are like the sun and its rays, interdependent like subject and object, difficult to define in rational terms, but only found in the practice o f ecstatic experience (T.N.)./

81 Bon-nyidy the essence itself o f existence, for that which it is, it is a parallel to the Buddhist term Chos-nyidy (San. Dharmatd.).

82 According to slob-dpon Tenzin Namdak, lbag-chag sad nas\ or ‘the reawakening of accumulated latencies’, is the maturation of the positive causes accumulated simply by having had contact with the sacred doctrine, which can bring those who possess inferior capacities to obtain definitive liberation in a future life.

83 The term ‘Emanation’ (sprul-sku) indicates the sage Tapiriza, for whom see above p. 28 n. 31.

84 On the figure o f Gyer-spungs chen-po sNang bzher Lod-po see p. 27n. 30.

85 The com m on miraculous powers (thun-mong-gi dngos-grub) are those connected to the material world (e.g.: the ability to pass through walls and mountains, to vanish in the middle o f a crowd without being seen, the ability to appear as a young man if one is old, to obtain any desire etc.). The supreme power (mchog-gi dngos-grub) is the obtainment o f complete spiritual realisation.

86 The five visceral organs o f the human body (don snyin Inga) are; snying, the heart, glo-bat the lungs; mchin-pay the liver; mcher-pay the spleen; mkhal-may the kidneys. See A. Stein, ‘Un docum ent relatif aux rites funéraires des Bon-po

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Tibétains’, in JA , CCLVIII, 1970, p. 182, n. 40.87 The Great Vehicle (Theg-pa Chen-po): in this case the term refers to the

teachings o f the ‘Great Perfection’ (rDzogs-pa chen-po) (T.N.).88 In this context Body (iAu) means the dimension of the pure

Awareness (rig-pa) which perceives original wisdom (ye-shes) which is pure void (stong-pa nyid) (T.N.).

89 The elements present in these verses inevitably bring to mind Iranian dualism. This parallel has been drawn by many scholars o f Bonpo religion. (See Tucci, TPS, pp 130 et seq.; R.A. Stein Recherches sur l'épopée et le Barde au Tibet, Paris, 1959, pp. 390-391; and again Tucci, Religions, pp. 195 et seq.; and by the same author LTM pp. 62 et seq.)

At the actual state o f the research, however, it is impossible to com e to any certain or definitive conclusion about such influence. On this point see Per Kvaeme, ‘Dualism in Tibetan Cosmogonic Myths and the Question o f Iranian Influence’, in Silver on Lapis. Tibetan Literary Culture and History, edited by C. Beckwith, Bloomington, 1987, pp. 165-175.

90 Uri bSod-mams rGyal-mtshan, an exponent o f the Bonpo tradition who lived in Tibet in the X llth century A.D. (died 1133 A.D.) (T.N.),

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Appendix. The Lamp which makes clear the Signs of Death

Introductory Note

The translation of the text Chi-rtags gsal-ba’i sgron-ma, The lamp which makes clear the signs of death, suggested by slob-dpon Tenzin Namdak, is a response to the necessity for clarification of the symbolic meaning of the premonitory signs of death which are described in the Tantra Nyi-zla kha-sbyor in a very hermetic and concise fashion.

In the tract which is examined here, the signs which announce the approach of death are described in detail using a methodology that oscillates between medical science and popular magic. Each sign is given an allegorical symbol which probably comes from a magical tradition which has very deep roots in Tibetan spirituality.

The first part is followed by a description of the rituals and methods to exorcise death, each one corresponding to a previously examined premonitory sign.

A list of actual rituals of exorcism is given, which, in the majority of cases, serves as a method of avoidance which transfers the danger of death into a substitute, usually an effigy, which represents the person whose life is in danger. The image is made from dough of barley flour and various things that belong to the person for whom the exorcism is being performed.

In other cases there is the description of ransom rituals, the object of which is always to liberate the person from the danger of death and to pay off the ‘devils’ who desire the end of the sick person’s life.

The text is of great interest particularly for the description of Tibetan magical rituals which until now were unknown to western readers and are most stimulating as an in-depth study of ancient Bonpo religiosity and its relationship with the more

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recent forms of lamaism.

The text belongs to the collection of the literary cycle of the Blamed rdzogs-pa chen-po yang-rtse klong-chen gyi khrid, an important series of Bonpo works rediscovered by the gter-ston bZhod-ston dNgos-grub in 1088 A.D. at mKho-mthing in Lho-brag in a large statue of Vairocana.91

The texts of this collection form the basis of the full transmission of the Bonpo rDzogs-pa chen-po, one of the three lines of transmission of the Bonpo rDzogs-chen system of meditation (A-rDzogs-sNyan-gsum).92

The entire cycle was hidden, according to Bonpo historical tradition, by the sage sNya-chen Li-bshu sTag-ring,93 an important mythical figure of the Bonpo religion. In the oral tradition it is said that he was born in rTags-gzigs, in a period so archaic that it is impossible to give him an exact historical location, and that he had translated into Tibetan many sacred texts from the Zhang-zhung language.

We have, nevertheless, proof of his existence during the time of Khri-srong lde brtsan (VTIIth century A.D.) in the texts of the Zhang-zhung snyan-rgyud.94 The collection of works from which the text translated here has been taken, was reproduced from a manuscript that had been carefully copied from the original, found in bSam-gling monastery in Dolpo (Nepal). It was then published by the Tibetan Bonpo Monastic Centre in Dolanji (H.P.) India, in 1973.

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The Lamp which makes clear the Signs of Death

I pay homage to the principle of Complete Goodness, great joy. I, Li-bshu sTag-rings, have compiled:

The Lamp which makes clear the signs of death.

There are two kinds of death: untimely death and death by consumption of the elements.

The signs of transformation manifest themselves in this way: he who wants to know when death will occur, first has to practise the refuge formula, make great offerings to the religious protectors, and then proceed to the examination to know when the time of death will be.

This is divided into three parts: the examination of the external signs of the body; the examination of the internal signs of prana; and the examination of the secret signs of the mind.

The examination of the external signs of the body is divided into two parts: the examination of another’s body; and the examination of one’s own body.

First examine the form and colour of the body, then the veins and the breathing:

— If the toe and finger nails grow pale he will die within nine months and half a day.

— If the white of the eyes diminishes, he will die within five months.

— If a lock of hair grows straight on the nape of the neck, the devil’s door, he will die within twenty-five days: this is said to be ‘the Lord of Death’s order’ and it is difficult to be saved.

— If the ankles ju t out, he will die within a month.

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All these signs have to be examined before the others.

— If black tartar forms at the roots of the teeth, he will die after nine days.

— If the nose flattens, it is called ‘the obstruction of the vital energy door’ and he will die within five days.

— If the limbs are contracted it is called ‘the impure remains of the elements’, and he will die within seven days.

— If it is difficult to close the eyes and they stare fixedly, it is called ‘the energy which flees away’, and he will die within three days.

— If the eye nerves twist and it is difficult to look upwards for a short time it is called ‘the wave of the element’ and he will die after fifteen days.

— If the muscles of the cheeks slacken, it is called ‘laceration of the doors of the elements’, and he will die after nineteen days.

— If the breath becomes weaker and weaker, it is called ‘the wind counting’, and he will die within six months.

— If the right and left veins of the eye twist, it is called the ‘cutting of the connection between sky and earth’, and he will die within eight days.

— If tears stream down from the eyes uninterruptedly, it is called ‘interruption’ and he will die within ten days.

— If marks appear on the legs that were not there before, he will die after two of three days.

— If the ears flatten it is called the ‘breaking of the ear ligament’ and he will die after five days or at midnight on the third day.

— If the diaphragm curves inwards it is called ‘interruption

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of the channel of the water element’ and he will die after a fortnight.

— If it is not possible to sleep, it is called ‘the emptying of the fire seed’ and he will die after thirteen days.

These are the signs in the limbs and the sense organs of other people. The examination for the benefit of others is to be done in this way:

The yogin examines his own signs. To begin, offer gtor-ma to the lama and the divinities, and making the offerings and the mandala recite the invocations. Then purify one’s body making ablutions, and ask for the response. These are the examinations: the examination of the ‘disappearance of the impermanent reflection which appears in space’; the examination of the ‘breaking of the rope which links the earth to the sky in the dimension of space’;95 the examination of the ‘white lioness, erect on the sides of Mount M eru’; the examinaton of the ‘wish- fulfilling tree at the border of the mountain and the plains’; the examination of the‘disappearance of the vapour of the chu-srin96 in the depths of the ocean’; the examination of the ‘smoke of the m onk in the cities of the earth’; the examination of the ‘setting of the immutable sun on the top of Mount Meru’; the examination of the ‘interruption of the sound of the dakim in the caves of Mount Meru’; the examination of the ‘Lord of Death who cuts the wish-fulfilling tree’. In all there are nine.

Now the examination o f (the impermanent reflection which appears in the sky’:

In the morning, when the sky is clear, stand naked with the limbs straight and a rosary or a stick in the hand. With the eyes half closed, stare for a long time at the centre of one’s own shadow, and then raise the eyes to the sky: the ‘reflection of life’ will appear,

— If the limbs of the image are complete and the colour is pale white, it is said that the life of that person is not in


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danger.

— If something extra appears or something is missing from the image, it is possible to establish the time of death: from the colour it is possible to know which dem on is causing the illness, and from the shape it is possible to establish whether one can reverse the condition by means of ransom, or not.

—■ If, on examination of the reflection, the stick is missing, it means that the tutelary has departed and death will come within five years.

— If the right hand is missing, death will come within three years; if the left hand is missing, also within three years.

— If the upper part of the neck is missing, death will come within five months; if all the neck is missing, within three months.

— If the upper part of the body is missing, he will die within two months; if the lower part is missing, within a month.

— If the right part of the body is missing, he will die within twenty-nine days; if the left part is missing, within twenty- one days.

— If the shape is square, turn death away with ransom rituals!

— If it is round, oval, or half moon, it is possible to turn death away with ransom rituals.

— If it is rolled up or in a triangular shape, then there is no escape; it is important to practise virtues.

— If the colour is white, fading from the centre, that is the sign that one has fallen prey to the klu91 and the rgyal-po;9S if it is black, fading from the right, that is the sign that one has fallen prey to the bdud" and the ma-mo.100

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— If it is red, fading from the left side, one has fallen prey to the btsan101 and the religious protectors.102

— If it is yellow, fading from the head, one has fallen prey to the kluy btsan and the rgyal-'gong.m

— If it is blue, fading and becoming shorter from the bottom, one has fallen prey to the klu and the mtsho- sman.104

— If the colour is dark, one has fallen prey especially to the ma-mo and the Lord of Death.105

— If the colour is pale and indistinct, one has fallen prey to the sa-bdag.106

— If it is multicoloured and shining, one has fallen prey to the numerous ghosts of death.

This is the examination of the hindrances of the various classes of demons, according to the colour which is especially clarifying for those who are sick:

The examination o f the ‘cutting o f the rope which links the earth to the sky

At midday xheyogin looks towards the south, fixing the gaze in only one direction. Put the elbow on the knee, raise the hand to the forehead, clenching the fist. Put it between the eyebrows, and look at the wrist out of the comer of the eye: it will be very subtle, like a thread.

— If it is broken, there is danger of death within nineteen days.

The examination o f ‘at the side o f Mount Meru, the rider o f the white lioness has fallen off:

— If there is a pool of water in the east, or a terrace above, look in the direction of the wall or embankment in the west. There will appear, on the shadow of the head, a fading


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reflection, and these two images will rest one upon the other. If nothing appears on the head, this is said to be ‘the retention of water’ and he will die at midday on the sixteenth day.

The examination o f‘the wish-fulfilling tree breaks at the border o f the mountain and the plains':

— This is not explained in this context as it is a special examination of the pulse.

The examination o f ‘the foam that diminishes at the bottom o f the ocean':

— The person must not have sexual intercourse during the night, nor drink alcohol and must behave virtuously. In a metal bowl or clean receptacle one pours one’s morning urine and examines it in the sun’s rays: if the steam is violet, one will die within fifteen days. If there are some red stains one will die within nine days. The examination of the colour is the same as that above.

The examination o f ‘the interruption o f the ascetic smoke in the cities o f the earth':

— With the first light of dawn, open the bowels and examine if steam arises from the excrement; if there is no steam one will die within nine days.

The examination o f the ‘sun setting on top o f Mount Meru':

— This is the name of the light of one’s own wisdom mind. If one’s face colour changes one will die, and there is no possibility of averting it by ransom.

The examination o f the interruption o f the ‘spontaneous sound o f the dakini in the cave o f Mount Meru':


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— One takes the yogic position o f the ‘sleeping lion!, with the ear on the ground . I f the sound ur or zhag-zhag is heard, or the sound of animals shaking themselves, one will not arrive in the state of the bar-do. If one hears the sound of the wind, one will die within seven or three days. If no sound is heard one will die within five or seven days.

The examination ‘i f the dem on Ya-ma alone101 has raised the sym bol o f the wish-fulfilling tree

— If a lock of hair stands on end on the nape of the neck, one will die within seven days.

Whichever of these signs appears, it will certainly correspond to the calculations mentioned. Theyogin examines them as the opportunity arises; but if the sick person is too old, because the force of the elements is exhausted, it is not possible to be sure.

There is no need of divinatory methods108 or medicine. Yogins should always carry this text with them, for the accomplishment of actions beyond commitment. For the benefit of theyogms I, sNya-chen Li-bshu sTag-ring, have written this. The essential treatise on the signs of death is here completed.

The m ethods to avert death will now be illustrated in detail

For all of this it is best that one’s own lama be present, or a friend in whom one trusts, to give the initiation of the five seed syllables of the elements to the five sense organs.

In the case of the nails losing colour: one offers grain to the seven Sages:109 one offers gifts and takes the vows; if the vows have already been taken one repeats the formula.

In this way one drives away death.If the whites of the eyes diminish: one puts a tsha-tsha110 on

the ground for every year of one’s life and one circumambulates


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them seven times, and then throws thfcm into a river. One goes up one step for every year of one’s life without looking back.

If a lock of hair stands on end on the nape of the neck: one makes an effigy, the size of one cubit, with the powder of black grains. One puts one seed of lung t̂han111 in it for every year of one’s life; and a piece of paper with one’s own name written on it. One cuts a lock of one’s own hair and puts it on the effigy. One takes alitde blood from one’s body and one smears the face of the effigy with it. One wraps the effigy up in some clothes and colours its body with coal. One takes one hundred and twenty steps from one’s house and draws a triangle there. One repeats the syllable Ram, essence of the fire element, once for every year of one’s life.

Then one shouts loudly three times, ‘Take it! Take it! Black Devil! It’s important! It’s important!’

Then one puts the effigy into the triangular hole and one covers it with one’s own feces without looking in the direction of the figure.

One makes the examination once again: if the sign is the same as before, there has been no benefit. One repeats everything again. If death is not driven away with one ceremony, it is necessary to do it repeatedly.

If the ankle bones ju t out: one faces west just as the shadow of the sun begins to fall. One strips completely naked and ties some dog tails to one’s back. One puts one’s feces before one and eats them in little mouthfuls making the noise of a dog, three times.

In the case of black tartar forming at the roots of the teeth, one puts a goatskin on the person and makes him face the east. One makes him repeat three times the sound of a goat.

If the nose flattens: one concentrates on the syllable ‘A’ on the end of one’s nose, m urm ours A-ti-sha twenty one times, and washes with water collected from different places. Thus one can obtain benefit.

If the limbs contract or relax: one draws a circle with four rays on the body with sealing wax; then one draws the seed


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syllables of the five elements. Finally one sprinkles the body with consecrated water, once for every year of one’s life, and thus one can obtain benefit.

If the eyes see things in miniature: one offers a banquet to as many people as the years of one’s life, each person being from a different family.

One obtains advantage by accumulating merit.If the cheeks fade: laying one tsha-tsha on the ground for

every year of one’s life, one makes many water offerings,112 again, one for every year of one’s life, one fire offering113 for every year of one’s life, and erects twenty prayer flags for every year of one’s life.

One says into the sky, once for every year of one’s life, ‘Let the obstacles be removed!’. Thus one reverses the course of death.

If the breathing becomes weak, one makes the sick person eat boiled yoghurt after having breathed on him with the syllable Yam, the essence of wind, once for every year of his life. Thus one reverses the course of death.

If the right ear folds towards the left one concentrates the syllable Hum on the point of it. Thus one reverses the course of death.

If tears stream down from the eyes uninterruptedly, one concentrates Hum on the eyes, repeating the sound once for every year of the person’s life. Thus one reverses the course of death.

If the hands of the reflection that appears in space are missing, it is possible to be ransomed ff om death by making one hundred ritual offerings to one’s Lama.

If the right hand is missing, one makes an effigy114 one cubit high, from nine different kinds of seed, with the face of a lion that has its jaws open wide; and on it one fixes one vulture feather for every year of the person’s life. One puts the effigy on the road to the king’s palace which goes toward the north, while it should face the other way.

If the left hand is missing one puts the tooth of a black


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striped horse, a pig’s tooth and the tooth of a black dog into the reversed skin of a pole-cat. O n the surface of this one places an effigy115 the dough of which is made with one’s own urine, and one throws it all into the river. Thus one reverses the course of death.

If the right foot is missing, then, after sunset, one collects one acacia or juniper branch for every year of the person’s life, and throwing them, one by one, one says, ‘May it be interrupted’. Thus one reverses the course of death.

If the left foot is missing, one makes an effigy, one cubit high, out of white earth. At the centre of it put one oak cross for every year of the person’s life; then one circumambulates the house in an anti-clockwise direction and at dawn one throws everything away. Thus one reverses the course of death.

If the right side of the head is missing, one fills a box with black seeds and earth collected from burial mounds and places that have fallen into ruins through misfortune, and then closes it. This earth should be about the size of a pea. One puts in a few of one’s own hairs and some threads of clothing. Write the names of the twelve animals of the zodiac116 on a piece of willow wood and fix one thorn for every year of one’s life onto the closed box. If it is possible to find them, each thorn should be of a different type; otherwise one should use other things of the same dimension; and at midnight, putting on black clothes, take everything to the cemetery. Thus one can reverse the course of death.

If the left side of the face is missing, one makes an effigy in human form with the flour of twenty different types of grain; put many pieces of human, dog, and horse bone into it and wrap it up in one’s own clothes. At dusk on the eleventh day of the lunar m onth117 one has another man take eight steps to the south, where he digs a hole in the ground and buries everything, crying out the sick m an’s name. Thus one can reverse the course of death.

If the whole head is missing, one does many fire rituals in the south-east, the direction of fire, burning one wooden thorn


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for every year of the person’s life, after having breathed on each thorn with the seed syllable of fire, once for every year of the person’s life. Thus one obtains ransom from death.

If a large part of the head is missing, one smears one’s body with the black ash of cremated bodies, ties up one’s hair on top of the head, and one writes on a square piece of paper four finger widths wide the name of the current year once for every year of one’s life. Furthermore, one writes the symbol of the essence of the four elements in the four directions of the sheet of paper. One attaches it just under one’s nose and at midday on the ninth day one goes around the four directions shouting disconnectedly, ‘Come and take it! Enjoy it!’ Then one buries the piece of paper in a cemetery. Thus one is ransomed from death.

If the lower part is missing, one goes to a cemetery and collects the various types of bones that are lying around, and that is sufficient.

If the upper part of the body is missing, one reads the formula of gTsug-gtorlls once for every year of one’s life, and makes the same num ber of tsha-tsha.

If the left part is missing, one says the words while wearing red clothes, and thus one overcomes the danger of death.

If the image is rolled up or in a triangular form, there is no method of ransom. Furthermore one can understand the method of curing disturbances caused by demons from the colour of the image.

If the ‘cord which links the sky to the earth’ is cut, one reads the sacred scriptures and does virtuous actions. Thus one reverses the course of death.

If the‘rider of the white lioness’ has fallen off, one does the ritual of noble action that one prefers most, one hundred times. Thus one reverses the course of death.

If the ‘wish-fulfilling tree’ is broken at the border of the mountains and the plains, one uses the distinct methods of cure that are required for each part of the body that is damaged, according to medical knowledge.


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If the ‘wave of the Chu-srin becomes red-blue, one makes a clay model of each of the twelve animals of the zodiac and paints them with the colours of the elements. To each model one offers an effigy, a fire ritual using oak wood, and when the red cord of the sun is cut off one takes them to a cemetery to the west. Thus one reverses the course of death.

If the wave is black, one mixes powdered copper and iron with different kinds of flour, and then throwing it all away one obtains one’s goal.

If there are red stains, one makes many effigies out of one’s own impurities, one puts up a red flag on the point of a porcupine quill and erects it on the main road to the east together with effigies of a horse, a dog, and a man.

If no vapour arises from the feces, one faces west when the sun is a lance length high in the sky, and one draws the seed syllables of the five elements on the skull of a horse. Then one makes a neighing sound as loud as one can. Thus one reverses the course of death.

If the flow of speech is interrupted, one meditates on the centre of one’s heart, and turns one’s eyes as far up into the head as possible while a man pours water, consecrated by mantra, over one’s head. Thus one reverses the course of death.

If the wish-fulfilling tree arises, one reverses the course of death with offering rituals and by making regular preparations. All these signs should be examined repeatedly.

If one does not overcome the danger even by repeating the rituals once for every year of one’s life, there is no possibility of ransom.

Doing this, one reverses the course of death.

I, sNyan-chen, have explained in detail the esoteric instructions of ransom from death. Let them be maintained in the hearts of those fortunate ones who may speak of them.

The lamp which makes clear the signs of death finishes here.

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Notes to the Appendix

91 For the history of the rediscovery according to the Legs-bshad mdzod, a basic text of Bonpo historiography, see Karmay, Treasury, pp. 154-156, and Blondeau, Découvreury pp. 77-123.

92 For a concise analysis of the history of the Bonpo rDzogs-chen doctrines see Karmay, General Introduction, pp. 213 et seq.

93 For a brief account of the various possible darings attributed to sNya-chen Li-bshu sTag-rings according to Bonpo historical tradition, see Kvaeme, A Khrid, p. 321, n. 9.

94 See Snellgrove, Cultural History, p. 107.95 The element of the rope which links the earth to the sky reminds us of the

myth, a good deal earlier than the introduction of Buddhism, of the magic rope [dmu- thag) along which gods used to descend to meet men. The myth is present in the genealogy of the ancient Tibetan kings. See E. Haarh, The Yarlung Dynasty y Kobenhavn, 1969, pp. 100, 120 seq, 134-270. This ideology which has a very archaic character is documented not only in Tibet and Central Asia, but also in other religions of the world. See Mircea Eliade, Mephistopheles et TAndroginey Paris, 1962, pp. 177 et seq., 207-210.

96 Mythological figure present also in the Buddhist pantheon (Skr. Makara); see Nebesky, OracleSy pp. 14, 312; TPS, pp. 177 seq.

97 Class of beings living mainly in water, identified by Tibetan Buddhists with the ndga of Indian mythology. See Lalou, ‘Le culte des Nàga et la thérapeutique’ in JA, Paris, 1938, pp. 1-19; Hoffmann, Quellen, pp. 157 et seq.; TPS, p. 722; Nebesky, OracleSy pp. 290 et seq.

98 Class of beings among which there are many protectors of religion; represented with a black silk hat, the-bzhu\ see Hoffmann, Quellen, p. 162; Nebesky, OracleSy pp. 21, 277-278.

99 The demons, personification of the negative forces whose harmful influences can damage human beings. See Nebesky, Oracles y pp. 269-273.

100 Class of feminine beings who assume very different aspects from beautiful sixteen year old girls to hideous witches. See TPS, p. 721 ; Snellgrove, Nine Ways y pp. 34, 78, 88, 108; Nebesky, Oracles, pp. 269-273.

101 Class of ferocious beings, placed in the cosmological system of Tibetan mythology in the intermediate sphere (bar-snang). See TPS, pp. 718-719, 722-728, Nebesky, Oracles, pp. 251-252.

102 Bon-skyong: the forces which protea the doctrines, corresponding to the chos-skyong (<dkarmapàla) of the Buddhist schools. See Nebesky, Oracles, pp. 251-252.

103 Typical Tibetan deities, created by the union of the rgyal-po with the 'gong- po, who lives in temples and monasteries. See Nebesky, Oracles, p. 300.

104 Class of feminine beings of the sman-mo group, a name which designates the consorts of the lha (divinities), who live in lakes. See Hoffmann, Quellen, p. 160 et seq.; Nebesky, Oracles, pp. 198-202.

105 Yama, the Lord of Death, the head of all the beings reborn in all the hells,hot and cold. See Nebesky, Oracles, p. 300.106 Class of beings who are proteaors of the soil; see TPS, p. 722 et seq.;

Snellgrove, Nine Ways, pp. 44, 78, 92, 196, 198; Nebesky, Oracles, pp. 290-298.

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107 Synonymous mthgShin-jje, the god of death. In the text he is called Ya-ba- rgya-gcig which slob-dpon Tenzin Namdak reads Ya-ma rgya-gcig: The Lord of Death who appears alone without any entourage.

108 One of the numerous aspects of Tibetan divination, see R.B. Ekvall, ‘Some aspects of divination in Tibetan Society’, in Ethnology, vol. II (1963), pp. 31 -39; and by the same author Religious Observances in Tibet. Pattern and Function, Chicago, 1964, pp. 251-296; Nebesky, Oracles, pp. XIX and 409-466, in which there is a large bibliography on the subject, Snellgrove, Nine Ways, pp. 24-41.

109 Drang-srongbdun: this is also a name of the constellation of the Great Bear. In the Bonpo system the seven sages are:

drang-srong khri-lde ’od; lhang-lhang btsug; thad-yid ring; thugs-dkar ye-shes; dgung-rum ye-shes;’od-gsal ’bar; rdzu’-phnd ye-shes.

(see Das, p. 649).II OMiniature conical clay figures that are used as offerings. One usually finds

a great number o f them around stupas. See Tucci, ‘Mc’od-rten e ts’a ts’a nel Tibet indiano e occidentale’, Indo Tibetica, I, 1, Roma, 1932, pp. 53 seq.

III /Tree the fruit of which is inedible, with a hard black seed from which soap is made (T.N.)./

112 Chab-gtor: water offerings, usually put into nine small highly decorated plates placed in the form of a mandala: one at the centre and the others in the eight directions. It is an offering which is still widely used among the Bonpos today.

113 sByin-sreg (Skr. Ho-ma) ritual fire-offering made by burning different types of food and precious things.

114 Ngar-glud: effigy of flour and water used as a substitute for ransom during exorcism rituals.

115 Ngar-zan, synonymous with ngar-glud. See Nebesky, Oracles, p. 360.116 In the Tibetan astrological system the years are counted using cycles of

sixty years, or sMe-phreng which follow one other in an identical fashion. Every year of the cycle is made up of a combination of one of the five elements with one of the twelve animals of the zodiac. The order of the five elements is as follows: wood (shing), fire (me), earth (sa), iron (Icags) and water (chu), which follow each other in the same sequence.

The twelve animals in the order in which they follow each other are: monkey (spre), bird (bya), dog (khyi), pig (phag), mouse (byi), ox (glang), hare jyoj), dragon ( (’brug), serpent (sbrut), horse (rta), sheep (lug).

Each one of the five elements is repeated for two consecutive years combining with two different animals and is alternatively termed Male and Female. See R.N. Bhattacharya, A, Chattopadhyaya: ‘The Tibetan Sexagenary Cycle’ in A. Chatto- padhyaya, Atisha and Tibet, Calcutta, 1967, pp. 561-573.

117 In the Tibetan calendar system the calculation of the days is made on the basis of lunar cycle, so that the day of the new moon corresponds to the first day of the

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new month, and that of the full moon the fifteenth day. See D. Schuh, Untersuchungen zur Gesichte der Tibetischen Kalenderrechnung, Wiesbaden, 1973, in which the entire Tibetan calendar system is analysed in detail.

118 For a comparative study o f the goddess gTsug-gtor (Skr. Us ms ävijayä) in the Buddhist pantheon see L. Chandra, ‘Comparative Iconography o f the Goddess Us nisävijayä\ in Ada Orient. Hung., XXXIV, 1-3, 1980, pp. 125-137.

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Critical Edition of the Tibetan Texts

I. NYI MA DANG ZLA BA KHA SBYOR1 BA CHEN PO GSANG BA’I RGYUD CES BYA BA BZHUGS.

(26a6) de nas mi rtog thub pas yang gsol baJ (gsum pa ’chi ba’i rtags/ de’i bzlog pa’i thabs dang/ de’i gdams ngag dang gsum gyis ’chi ba’i bar do bstan/) kye kye bcom ldan (26b) rdo rje ’chang/ rang bzhin bar do de ltar na/’chi kha’i bar do ci ltar lags/ skye bu mams ni ’chi ba’i tshe/’chi ba’i rtags ni ci lta bu/’chi ba las ni bzlog pa yi/thabs ni ci lta bu zhig mchis/skye bu ’byung ba’i stobs zad nas/gang zhig lam (’chi ba’i) du ’jug pa’i tshe/thabs ydi mams ni ci ltar ’chang/bdag la gsung dang bcom ldan ’das/de nas ston pas bka’ stsal ba/mi rtog ye shes thub pa nyon/kyod kyis zhus pa de legs so/gang zhig lus can skyes bu mams/tshe ni mi rtag rmi lam ’dra/rmi lam gyis ni grub pa med/ (dngos po la/)tshe di mi rtag chu drag ’dra/’bab chu gcig tu bshad pa med/tshe ’di mi zin riung dang ’dra/rlung gis skyes bu gzung ba med/tshe ’di yun thung sprul pa ’dra/sprul pa rtag (yul gcig tu) tu gnas pa med/tshe ’di bden med sgyu ma ’dra/sgyu ma bden pa’i (don byas nas) sa bzung med/tshe ’di mi sdod (lam gyi) mgron po ’dra/mgron po rtag tu bshad pa med/tshe ’di ma nges char sprin (’di tsam na ’od ’ditsam na mi ’od med pa dang) ’dra/sprin gyis dus tshod gzung ba med/(27 a) de ltar skyes bu’i tshe yi tshad/

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’di (nam ’chi cha med) ltar geig tu ma nges te/ glo bur ba dang (da ltar rang cig char) thog babs su/ du tshod ’di ’dra gzung (’di tsam na ’chi ba mi shes) ba med/ ’on kyang lus kyi ’byung ba dang/’chi bdag gi ni ldang dus kyis/’chi kha’i (nam ’chi ba’i dus pa lta ba) bar do’i rtags ’di ltar/ dben (skyes bu med pa’i sa) pa’i gnas sam mung ston du/’chi ba’i dus tshod gzung ba gees/’di dag rtags ni su la byung/ lus can tshe yi ’du byed byed/ yan lag sen mo’i bkrag med na/ zla ba dgu na gdon mi za/skye bu’i mig spring yal ba (tha ma’i dkar po) na/ de bzhing zla ba Inga1 na’o/’chi bdag gshin ije (ltag gungs nas dkra ma bdun lags na) nyid

längs na1 zhag ni nyi shu gcig nas ’chi/ de la cis kyang (mi blus) phan pa med/ rkang pa’i longs bu phyir thon maI de bzhin zla ba gcig na’o/ gal te gzhan gyi lus brtag (pha rol gyi) na/ skyes bu nad (mi de la) kyis btab pa’i tshe/ so yi rtsa bar dreg pa (nag po) chags/ zhag dgu na ni de yang ’chi/ de bzhin sna zhom zhag Inga nas/(27b) de bzhin du yang ’chi ba’o/ yan lag yang yang rkyang skum byed/ de ni nyi ma bdun ’das nas/ mig ni ’bru tshug blta ba na/ zhag gsum nas ni tro ta’o/ (’chi’o)ngag (mar ’khrul tshul med na) gi tshig mams rab ’khrul na/ de ni zla ba phyed na’o/’gram pa2 yi ni rgyud chad na/ (sha stong na)de bzhin zhag ni bcu dgu na/skyes bu’i tshe yi ’du byed byed/dbugs ni (snying yang) brtsegs mar yang rgod naIde yang zla ba drug na’o/sna yi ma si ka chad na/zhag bdun ni ’gum par ’gyur/

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mig gi ba ra na chad (gyen la) na/ zhag Inga dag na de yang ’gum/’gram pa gyon gyi sha shor naI zhag gcig na ni de yang ’gum/ steng ’og so ni ’tham gyur na/ zhag gsum gyis ni gdon mi za/Ice la nag po’i thig byung na/zhag gnyis kyis ni de yang ’gum/mi ba mgo la ’byar naIde ni de nub nam phyed do/brang gi lhen sna zhom pa na/gnyid log rtsa (rtse’u chung) ni med pa na/de yang zla ba phyed na’o/gal te rang gi don byed na/nam mkha’i khams kyi gzugs brnyan ni/mi rtag gyur te (yan lag chad pa la sogs pa) yal ba na/(28a) zla gzugs med de ’chi ba yin/ yan lag bzhi chad zla bzhi’o/ de steng1 mgo chad zla gsum na’o/ stod smad bye na zla gnyis na’o/ thum por dril na zla gcig na’o/ de yi dus tshod shes par bya/ gnam sa gnyis kyi ’brel thag ni/ gal te chad par gyur ba2 na/ zhag ni bcu dcu las mi thub/ri rab kyi ni logs gad nas/ (gzug chu’i nang gi brnyan la bltas pas)seng ge dkar mo mi ’babs na/bcu drug zhag gis gdon mi za/gal te ri dang thang mtshams su/dpag bsam ljon shing sked chad naI’di dag kyang ni mkhas pas brtags/rgyam tsho chu yi spris yal na/’di yang rim pa mkhas pas dbye/sa yi grong khyer dag tu ni/dge sbyong du3 ba nyid chad (dri chen) na/zhag ni dgu nas de bzhin ’gum/ri rab yi rtse mo na/mi ’gyur ba yi nyi nub na/ (thig le sgron ma) zhag ni gsum (mi blus la) nas de yang ’chi/


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cho ga rnams ni rab spangs nas/ rang gi snying po’i don la brtags/ ri rab dag gi khong seng nas/mkha’ ’gro ma yi sgra chad na/ (ma ba’i ’ur sgra chad na) bcü gsum

nyid dam Inga na’o/ gal te dpag bsam ljon (28b) shing las/’chi bdag (ltag pa’i skra) gi ni bdud längs na/zhag bdun gyis (mi bzlog) ni gdon mi za/de ni phan par mi ’gyur (mi ldog) gyis/stong pa nyid la goms pa gees/stong pa gsal ba’i snyin po can/gsal ba rig pa’i snying po can/rig pa ’od kyi gang pa can/sgron ma bzhi la goms pa gees/de ltar ’chi ba’i rtags de mams/lus can mams la rim pa bzhin/rim gyis de dag lus la ’byung/de dag su la byung ba ni/gdon mi za bar ’chi ba yin/’di ni goms shing blta (yang yang) ba gees/’byung ba’i dus mams mod la yang/ su yis shes pa cho gas bzlog/ des na yang ni bltas yang bya/ mi rtog thub pa yang nyin cig/ de ltar ’chi ba’i rtags byung na/’chi ba bslu ba’i cho ga bshad/ skyes bu ldog pa’i las rtsom pas/ rang gi bla ma dge ’dun dang/tshogs bsags zhing ni kyad (sdon du tshogs bsag par bya) par la/ yon dang ston mos mnyes byas la/ cho ga ’di dag brtsam par bya/’byung ba’i dgra mams cha mnyam phyir/(’byung bnyams pa gso ba’i phyir/) ta’ la dag gi lo ma la/’byung ba (Inga dris te) Inga yi (29a)’khor lo ni/rtsibs bzhi mu khyud bcas pas la/(sa’i tsakra) sa chu me rlung nam (bzhi la sogs) mkha la/’khor lo dag ni Inga byas la/

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ka dog Inga ni ’byung bas bye/ lte ba rtsibs dang Inga mams laIrang (re re la de dang ’dra) rang (sa la lam ste lte ba dang Inga) gis ni yi

ge Inga/mu khyud a’ li’i (a la sogs pa) tshogs (sa ser la sogs pa) kyis bskor/ de ltar ’khor lo Inga bris te/mchod dang (’khor lo de mams la) bstod dang sdig pa bshags/ so sor ’dod bsol (bdag gi ’chi bzlog cig la sogs pa) ba gdab/(sa lha ser mo la sogs pa) lte bar ’byung ba’i lha bsams la/ yi ge grangs ni brjod la (yi ge lo grangs la sogs pa1 bza) bstim/ de nas gam phor (rdza yi ga’u) kha sbyor du/’khor lo de kun bcug nas ni/tshon skud Inga yis rgya gram beings/ (kham phor) shing (sna) dang chu (sna) dang me (sna) dang sa (sna)/rigs mi mthun pa’i kha rlangs la/(sems can rigs mi mthun pa’i kha rlangs la)de kun bsres la (shing sna la sogs pa) ngar zan dang/bsres la gzugs ni khru gang byaIdbang po Inga la yi (mig la sogs pa) ge ni/(29b) rgya shog la bris te khog2 gtum (glud la) (gton song) gzhug/ des ni ’byung ba nyarns pa gso/gal te gdon gyis bzung ba na/ (gdon bkrol ba’i bzlog par bshad

par bya)ngar zan skyes bu’i (’am yo ga’i) lo song tshad/kha dog (dkar po dmar po la sogs) nyid ni bsgyur byas la/rang gi (yo ga’i) dri ma (kha chu la sogs)gso dum dang/de bzhing ’byung ba’i rdzas mams kyang/zan dang bsres nas gzugs su’o/bal tshon dar dang sgra (ltas ngan gyi) mams kyis/gzugs de mams ni brgyan byas la/de mams dang (ka dog) ni mthun pa yi/gtor ma dag kyang de (gzugs de’i rtsar) bzhin no/gzugs (de kun gyi) de’i tha mar ngar glud ni/mal ’byor lo grangs tsam gyis bskor/byin gyis brlabs la tshig ’di brjod/khyer tig kyer cig stobs ldan mams/

109


sred dang chogs dang zhen pa mams/ dran dang gzung dang bsam dang reg/ glod dang zhi dang grol bar mdzod/ tshig ni de kun lan gsum brjod/ de nas chu bo’i gzhung la bskyal/’chi ba las ni bzlog pa la/ the tshom meddo na ra kan/ mi rtog thub pas yang gsol ba/ kye kye ston pa rdo ije sems/(30a) ’chi bzlog pa de ltar na/ skyes bu ’byung ba’i stobs zad nas/ gal te ’chi ba nyid kyi tshe/ ting nge ’dzin gyi bar do laI ye shes gsal ni ji ltar gdab/ chos nyid dag gi bar do la/ ye shes ngos ni ji ltar gzung/’chi kha’i1 snang ba ci lta bu/ de tshe thabs ni ci ltar gzung/’di la bdag ni te tshom pas/ston pas don nyid ’dis gsungs shig/de nas ston pas bka’ stsal ba2/mi rtog thub pa yang nyon cig/gal te tshe yi dus zad na/skyes bu shi ba zhes byas ’gyur/gzugs kyi phung po rdos pa can/thog ma ’byung bas bskyed pa’i phyir/tha ma yang ni ’byung bas (nang ’thab pas) ’jig/lus kyi ’byung ba Inga (yi ge’i3) mams ni/nang mi mthun pa’i (tsha grang ’thab pa’i) rkyen gyis ni/tshe yi ’du byed gang byas pa/glo bur rkyem (’byung bas) gyis shi ba’o/’byung ba rang la rang thim nas/skyes bu tshe (rgas nas shi ba) yi dus tshod zad/’chi ba’i dus la bab ces bya/ de yang bstan pa ’di ltar yin/ skyes bu’i lus la nad btab na/ rtags ’di su la byung ba de/ shi ba’i dus ni btab pa yin/ sa ni sa la thim pa (30b) dang/

110

de bzhin chu dang me dang rlung/ so sor rang la thim pa ni/ skyes bu’i lus la ’di ltar ro/ sa ni rang la rang thim pas/lus ni Iji zhing sa mi (zas mi len yang byung) theg/langs dang ’gro ba’i stobs kun zad/chu ni chu la thim pa’i tshe/kha chu sna chu ’dzag pas byed/de bzhin me la me thim pas/kha sna dag ni rab du bskam/lus kyi mtha’ nas drod mams ’chor/de bzhin rlung la rlung thim pas/dbugs ni ngar ngar yan lag ’phra/mig kyang gyen la log par ’ong/rtags ’di su la byung ba de/’di la mi gnas pha rol du/nges pa du ni ’gro bas na/de tshe bio ma’i gdams ngag mams/rang gis rgyud la ’dris par bya/don ’di mam kyis gsal yang gdab/de tshe skyes bu skal ldan de/snang ba nyid ni rang gsal na/mi gnas shes1 pa rang so zhes/rlung bzhi rim gyis zhi nas kyang/rlung chen dag gis bskyod pa’i tshe/yul dang ’jug pa dang/sku dang ye shes ’jug lugs bstan/lus gnad dag la jug lugs ni/grong ’pho grong ’jug gdams pa ste/mam shes rlung zhon rlung la sbyang/de (31a) yang gong du ’byongs pa gees/rig pa sdud dang ’phang ba gees/de yang hig gis ’phang ba’o/de nyid bla ma’i zhal la thug/sku dang ye shes ’jug lugs ni/rig pa ’di ltar gtad par bya/phung po seng ge’i nyal lugs (gyas ’og tu gtad la) kyis/ rig pa nyid ni mig la gtad/yud tsam (mig dang shes pa) bar snang lam du bya/


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dbyings dang rig pa ma ’gyur na/ mi de bar do med par ni/ (skad rig la)(ka dag tu) sangs rgyas sa la te tshom med/shi ba’i dbugs kyang dal bar (rang dbang med par) ’gyur/gal te dbyings rig mi gsal naIchos nyid bde ba’i bar ma dor/rig pa’i snang ba gzung ba’i phyir/sngar bstan (rnal ’byor pas) ’od mams yid la byaIdes ni (bar do la) bte ba’i snang ba thob/gal te de dag (yid la) mi gsal na/rang gi bla ma (yod na) gnas sa naIgong gi gdams pa gsal yang gdab/bla ma med na rdo rje’i spun/shes pa gsal yang gdab par bya/gal te gzhan gyi (pha rol) don byed na/de nyid thugs rjes gzung ba’i phyir/sgo gsum (kha sna) dag ni sgo sprad de/dbugs ni (31b) (phar ’gro tshur ’ong) bstun te mgub dang ’phang/ yi ge ’bru gsum (om a: hum) gzhug pa ni/ lus dang ngag yid stobs skyed phyir/dbugs dang bcas te (ye shes dang rlung bsre) mkhas pas bya/ de Itar yang dang yang byas na/ de yi snang ba ’di lta bu/ gal te las kyi stobs rnyed nas/(sngar gyi) gdams pa dag ni gdab par bya/’on te shes pa gsal gyur na/dgongs pa nyid la mnyam (goms su gzhug) par bzhag/dbang po’i sgo mams rang grub naJmig gis de nyid blta ru gzhug/mnyam par gnas pa’i sems byung na1mi rtog ldan pa’i ting ’dzin bsgom/phyi yi snang ba ’di lta bu/gal te drod ni gyen yal nas/dbugs chen ’byin par byed pa yin/mig ni mi gsal rab rib na/ngan song gnas mams dag tu skye/lag pa dag ni g.yas g.yob na/mi de lha yi gnas na’o/kha na tshig ni (bla col du) ’chol ba na/

112

lha min gnas su de bzhin skye/rkang pa (nad pa des) g.yon pa sa la brdeg/de ni dmyal ba’i gnas su ’o/lus kyi mdog ni ser bkrag med/’di ni yi dwags gnas su’o/kha (32a) nas sems can (ba glang la sogs) skad bzhin ’don/de ni byol song gnas su’o/yang na kha lkugs so ’tham na/de bzhin byol song skye nges so/tshig gsal dran pa ma nyams na/de ni mi yi gnas su’o/phyi yi rtags ni de dag dang/nang gi rtags ni ’di dag sbyar/spyi bor drod mams ’dus pa na/de ni lha yi gnas su’o/de bzhin rkang mthil drod ’dus na/de ni dmyal ba’i gnas su’o/mchan khung g.yas su drod ’dus na/de ni lha min gnas su’o/de bzhin khar ni drod ’dus na/mi de yi dwags gnas su skye/de bzhin mtshan mar drod ’dus na/de ni byol song skye gnas so/mig tu drod mams ’dus pa na/mi yi gnas su skye ba yin/de ltar rtags dang su ldan na/’di ni nges pa kho na’o/ de dag rjes su gzung ba’i phyir/ gnas ni rim par (de dag las) drang pa’i phyir/ yi ge a (nad pa’i snying ngam lte’i gnas nas) yi sbyor ba yis/ dbugs dang de yi (lo grangs sam nyi shu rtsa gcig dbugs re re la) grangs

dang sbyar/gal te de (yo ga ’am nad pa’i spyi bor) bar ma shi na/ shes pa lus kyi dkyil (32b) (nad pa’i snying ngam lte ’i gnas nas du

yang/a ni dmigs te bsdu bar byaJ de nyid shi bar gyur pa’i tshe/(rol) zag pa bcas pa’i phung po la/bum pa (sman dang rin po che) spyi bor bzhag nas ni/


113


yi ge a yi ’bru (yi ge brum) nyid dang/ye shes chu rgyun (dkar po) gyis sbyangs nas/dmyal ba’i gnas mams stongs nas ni/de yang rtag tu de bzhin no/yi dwags rtags dang ldan pa la/dbugs dang bcas te grangs ni bdun/ (brgya yang)Ice yi steng du bhya bzhag ste/shes pa’i ngo bo yis sdud/de bzhin bum pa’i kha yi steng/ye shes chu rgyun gyis (dkar po) bskrus nas/ti dwags gnas mams stongs nas ni/pi de yang ni de ltar ro/byol song rtags dang su ldan pa/yi ge rgya yi sbyor ba yis/’dis ni gnas mams sbyang bar bya/dbugs dang bcas te lan grangs dgu/mtshan mar rgya yis btab nas ni/shes pa mams ni stong pa yis/yang yang rlung dang bcas te ’phang/de bzhin bum pa mtshan ma’i steng/ye shes chu rgyun gyis bkrus nas/byol song gnas mams stongs nas ni/mi de yang ni de ltar ro/gang (33a) zhig lha yi rtags byung na/yi ge tamgyi sbyor ba yis/dbugs dang bcas te grangs ni yang/bcu gcig ldan pad shes pa sbyangs/spyi bor yi de tambzhug ste/ (zhes bsam yang byung)shes pa zag med mig (mam shes mig tu) tu drangs/de bzhin bum pa spyi bo’i steng/ye shes chu rgyan gyis spyangs na/lha yi gnas mams stongs nas ni/des ni mi yi skye gnas thob/lha min rtags dang su ldan pa/yi ge kemgyi spyor ba yis/dbugs dang bcas te nyi shu’i grangs/mchan khung nyid ni g.yas su yang/yi ge kemni mkhas pas bzhag/shes pa mnyam pa chen por spro/

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de bzhin bum pa mchan khung stengVye shes chu rgyun gyis bkrus na/lha min gnas mams stongs nas ni/de yang mi yi skye gnas thob/de ltar rjes su bzung ba yis/rim pas gnas (gong nas gong du) nas ’phos nas ni/rim pas tshe tshad nyung gyur nas/mi yi gnas ni bde ba myed/ (gyis nas)de ltar cho ga ldan pa’i tshe/mi de dbugs dang ma bral na/yi ge (rang gi) dbugs dang bcas pa yis/te tshom med par gnas mams sbyangs/ (gong gi)(33b) gal te dbugs dang bral ba na/ phung po’i gnas (ro la gong gi) su bum pa yi/ ye shes chu rgyun gyis sbyangs na/ de yang te tshom mi za’o/gal te phun po med pa na/ (shag mang bar long pa)’od nyid shi nas zhag drangs ni/nyi shu rtsa gcig bar du yang/bdun pa’i tshe na chi ga ’bad/dmigs pa’i ting ’dzin (gong1 ltar) ldan pa gees/yang na bdun phrag bdun du bya/de tshe de la (sprul sku dang longs sku chos sku) lam yang bstan/ chos ni sna tshogs bshad par bya/ de ltar cho ga su ldan pa/’di nyid la (bdun tshigs) yang te tshom med/nges par ’bras bu thob pa’o/mi rtog thub pa yang nyon cig/de ltar gong du bstan pa mams/tha mal mams kyi ’chi lugs te/mal ’byor pa ni ’di ltar brtags/tha ma’i dbang po tha ma na/srid pa bar dor ’phro mthud de/dper na rka1 chag wa bzhin no/de bzhin dbang po ’bring po mams/ri dwags lta bu’i lugs ni/ (ri ’am lung stong du shi ba) rnal ’byor pa yi

’chi lugs so/de bzhin seng ge (gangs khrod du) lta bu dang/gang zhig sprang po (su’i ro yin cha med par) lta bu dang/


115


de bzhin bu chung ltar shi baJ mal ’byor ’bring gi (34a) shi sa yin/ gang zhig mkha’ ’gro’i ’chi lugs dang/ de bzhin rig ’dzin ’chi lugs dang/ me dpung lta bu rang zad dang/mi snang nam mkha’ khu rlangs dang/ (rdza chag pas rdza’i nang gi

nam mkha’ ga’ song med pa)’di kun ’byung ba rang zad par/ mi snang mi len ’di Ida bu/ mal ’byor rab kyi spyod yul te1/’di la goms pas rang shugs myed/ shi khar (gdams pa) ’di dag shes pa yis/ lus sems ’pho ba’i mtshan nyid shes/’di ltar gnas pa’i mal ’byor la/’chi ba brtags dang mi brtag med/ de bzhin ’jigs pa kun bral te/ lus kyi zhen pa’i mtha’ dang bral/ lta ba nyid dang sgom pas kyang/ mal ’byor Ida, la phan gnod bral/ phan bral gnod pa’i ’bras med pas/’di la gnas pa’i yul yang med/rgyu dang ’bras bu’i mam smin bral/de phyir ’di la goms pa mchog/rang shar rang grol skye med klong/dus ma ’gyur bar snang ba ’gyur/lhun gmb ka dag klong du thim/re dogs gnyis kyi mtha’ dang bral/rgyu ’bras gnyis kyi mtha’ zad nas/dbyings rig gnyis med ka dag klong/de phyir (34b) ’di dag rtogs pas chog/byar med lhun rdzogs chen po’o/zhes nyi zla kha sbyor gsang ba’i rgyud las ’chi’chi ka ma’i bar do bstan pa’i2 le’u ste gsum pa’o//de nas mi rtog thub pas yang gsol pa/kye ma ston pa rdo rje sems/’chi ka’i bar do de ltar na/ chos nyid bar do ci ltar lags/ don ’di bdag la bka’ stsal cig/de nas bcom ldan ’das kyis mi snang ba rab tu ’byed pa’i ting nge ’dzin

116


las bzhengs nas bka’ stsal pa/ kye ma mi rtog thub pa chen po nyon cig/de ltar tshe’i ’du byed byas pa thams cad la chos nyid kyi bar ma do

(’dir chos kyi bar do dang srid pa’i bar do bstan) zhes bya ba/ ’di ltar snang ba ’di nub ste/ phung po med cing zag bcas bral/ snang ba thams cad bde ba’i zhing/ rang snang dag pa’i skur snang ste/ chos nyid zhing khams snang ba la/ rang snang dag pa’i skur snang ste/’di la the (chos nyid bar do la) tshom sus za ba/rang snang dag pa’i skur snang ste/rgyal ba mams kyi sku la bsgrib/ (phyis mi myed)ces gsungs so/yang gsol paIkye bcom ldan ’das de lta bu’i snang ba de rang ci lta bu bdag la gsung

dang/ yang bka’ stsal pa/kye mi rtog thub pa (35a) chen po kyod nyon cig/ rang bzhin dag pa’i snang ba ’di lta ste/skyes bu mams kyi mam par shes pa ’od gsal la thim pa zhes bya ste/dbugs phyi nang gi ’grul thag chad ma thag tu/rang gi dbang po mams kyi cha las dngos por snang ba ni med de/yod snyam pa’i shes pa ni (rmi lam lta bu) ’byung ngo/mgos bcas kyi lus ni mi (sha khrag rang gam) snang ste/’od kyi lus su snang ba’o/de’i tshe dbang po’i spyod yul du gyur tshad tsam ’od zer lnga’i dkyil

’khor du snang ba’o/ de yang snang ba de dag ni phyi nas bltas na nang gsal ba/ nang nas bltas na phyi gsal ba/ phyi nang med pa kun tu zang thal ba/Item bzhin pa/mer bzhin pa/mnan na nem1 snyam pabteg na ’phar ba snyam2 pa/shin tu yid ’phrog pa/kha dog gsal ba la/so sor ma ’dres par rang gsal ba/cha mnyam pa la gsal ba’i ’gags pa/

117


yang dag par bltas na shin tu phra ba dang/’gyu ba dang/ ’gul ba lta bu dang/’phrigs pa lta bu dang/shin tu rgya che la dpag pa’am dmigs su mtshid pa/’phang mthol rtse mo yangs pa (35b) zhes bya ste/dkyil ’khor thams cad kyi ’byung gnas su bzhugs pa’o/de yang kha dog ni Inga ste/dkar po rang sa na gsal ba la zer ’phro ba dang/de bzhin du ser bo rang sa gsal ba la zer ’phro ba dang/dmar po rang sa na gsal ba la zer ’phro ba dang/ljan gu nyid rang sa na gsal ba la zer ’phro ba dang/de bzhin du mthing ga nyid rang sa na gsal ba la zer ’phro ba ste/de dag reg la ma ’byar bar so sor kha dog rang gsal ba dang/shin tu lhun sdug par gnas so/de yang1 skyes bu’i ’od gsal de zung ’jug la thim pa zhes bya ste/yang snang ba de dag sku’i mam par rang shar te/sku de dag kyang mi che ba/mi chung baI cha mnyam pa/ rgyan dang/kha dog dang/ bzhugs tshul dang/gdan khri dang/ phyag rgya dang bcas te/sku de dag kyang Inga Inga’i gzugs kyis khyab pa/Inga tshan re re la ’od kyi mu khyud dang bcas paIyab kyi ’dzin pa’i rigs dang/yum gyi cha ’dzin pa’i rigs dang/sems dpa’ dang/ sems ma dang/dkyil ’khor thams cad gcig la rdzogs par gnas so/de’i tshe rang gi snying ga nas ’od shin tu phro bzhig ’char te/de sku thams cad (36a) kyi thugs kar ’brel te ’char ro/de la rang gis shes pa zin te/mi rtog pa’i bsam gtan la tang bzhin gyis gnas so/de ni rig pa ’od la ’jug pa shes bya ste/snang ba de kun kyang rab tu ’phrigs par mngon par ’gyur te/snying ga’i zer thag de la yang/thig le phro mo grangs med pa ’char ro/de nas yang rang gi snying ga nas/’od kyi zer thag tshon skud bsgril ba tsam zhig ’char te/ de nas sku de thams cad tang gi lus la thim pa snyam byed pa’i snang

ba ’char te/ de ni ’od rig pa la tshul ’jug ba zhes bya’o/

118

de’i tshe skyed bu mams kyis yid ches pa ma pang bu ’jug pa lta bu’i thams mchog tu dran par bya’o/ yang rang gi snying ga nas ’od kyi thag pa shin tu phra ba zhig

’char te/de’i steng gi nam mkha’ la gyen du zug par snang ngo/ de la rang gi mig gis ma yengs par bltas pas/ snang ba de dag ma ’dres par/ shin tu rgya che bar ’char te/ de yang dang bo mthing ga’i snam bu’i steng du thig le zer dang ldan pa me long kha spub pa tsam shin du gsal la ’char

ba1de la yang rang bzhin gyi thig le Inga Ingas (36b) brgyan pa’o/ yang de’i steng du dkar po’i snam bu’i1 steng du thig

le shin tu gsal ba gong dang ’dra ba ’char ro/ ser po’i snam bu’i steng du/ yang thig le gong dang ’dra bar ’char ro/ de’i steng du yang dmar po’i snam bu’i steng du/ thig le gong ma ltar ’char ro/ de’i steng du ’od zlum po shin ti gsal ba

zhig gdugs ltar ’char ro/ de dag kyang ye shes lnga’i snang ba ste/bya ba grub ba’i ye shes kyi rtsal ma rdzogs pas mi snang ngo/ de ni ye

shes bzhi sbyor gyi snang ba zhes bya ste/ rdo rje sems dpa’ gong seng gi lam zhes bya’o/

de’i tshe mi ’gyur ba gser gyi thur ma lta bu’i thabs mchog tu dran par bya’o/

de nas rang gi shes pa steng (Ihun grub kyi gzhi yin) gi ’od la thim pas shar lugs brgyad nyams su myong ba’o/

de’i tshe gong gi longs sku khro bo’i snang ba mams kyang mthung bar ’gyur ro/

shar lugs brgyad gang zhe naV thugs ije ltar shar bas ’khor ’das rgya ma chad/’od ltar shar bas snang ba thams cas nang na gsal/sku ltar shar bas shes pa’i kha phyir ma shor/ye shes ltar shar bas snang ba thams cad zang thal/gnyis med ltar shar (37 a) bas rang gi shes pa rtse gcig tu gnas/mtha’ grol ltar shar bas mtha’ gang la yang mi gnas/ma dag pa ’khor ba’i sgo ltar shar bassrid pa’i byung khungs ma ’gags/


119

dag pa ye shes kyi sgo ltar shar bas chos nyid ma bu ’brel ba’o/ de’i tshe phyir mi ldog pa dpag chen gyi mda’ lta bu’i thabs mchog tu

dran par bya’o/de ltar shar ba’i tshe rigs kyi bu de la mngon par shes pa drug ’char te/ sngon gyi skye gnas shes pa dang/’chi ’pho ba dang/skye ba shes pa dang/pha rol gyi sems shes pa dang/snang ba lkog tu gyur ba thams cad shes pa dang/rigs drug gi gnas mthong zhing shes pa dang/dbang po mam par dag pa’i mngon par shes pa dang drug ’char ro/de’i tshe ijes su dran pa drug kyang ’char te/lha rjes su dran pas de nyid du yi damlha’i zhal mthong ba dang/lam ijes su dran pas bar ma do’i chos nyid la dbang bsgyur ba dang/ skye gnas ijes su dran pas dnang po tha mamams rang bzhin sprul pa sku’i zhing kham su dbugs ’byin pa dang/ bsam gtan rjes su dran pas zhag lngar bsam gtan la gnas pa dang/ bla ma’i gdams ngag rjes su dran pas rang gi (37 b) snang ba mams

dang gnyis su med par spyod pa dang/ blta ba ijes su dran pas sngar ’dris pa’i mi dang phyis phrad pa tsam gyis ngo shes pa’o/ de’i tshe brjid pa’i gzugs mams kyang rang gi rgyud la skye ste/ sngon gyi chos mams thams cad la rgyud la dus gcig tgu ’char ro/ de bzhin du sngar ma mthong ba’i mams kyang ’char bas na chos nyid kyi bar do zhes bya’o/ rgyun gyi ting nge ’dzin rgyud la rang bzhin gyis ’char bas rnam par

rtog pa ngan pa ci yang mi skye’o/ dbang po nyi shu rtsa gcig gi bye brag tu brtan (la la ni mdog dkar po la

brtan pa thob pa zhes bya ba rang shar na gsal) pa thob pa yang yod do/

der rang gi shes pa mtshud cing/sdar bla ma’i lung med pa mams ni/snang ba de la bred pa dang/sdangs pa dang/ sdug pa dang/ ’jigs pa dang/’du shes shor ba la sogs te/ yang ’khor ba’i nye bar len pa’i kha len te/ yang dbang po nyi shu rtsa gcig gis bye brag tu ’khrul pa yang yod do/


120


de ltar dbang po gsum ni/rab kyis skad cig ma gsum la grol bar ’gyur ro/’bring gis zhag Inga na brtan pa thob pa yang yod do/ skad rig ma nyi shu rtsa grig na brtan pa (38 a) thob pa yang yin no/ tha ma rnams ni rang bzhin sprul pa sku’i zhing khams mams su

dbugs phyud nas/ bar do med par sangs rgyas pa yin no/ de nas mi rtog thub pas yang ’di skad ces gsol te/ kye bcom ldan ’das de dag gi dus dang thabs ci lta bu lags/ bdag la bstan du gsol/ ston pas bka’ stsal ba/ kye mi rtog thub pa kyod nyon cig/’di yi dus ni gsum ste/’jug pa’i dus dang/ grol ba’i dus dang/ mthar phyin pa’i dus so/’jug pa’i dus ni gnyis yin te/ rig pa ’od la phar ’jug pa dang/’od rig pa la tshur ’jug pa’o/ grol ba ni gsum ste/ rig pa nyid rgyen rnams dang bral bas

’byung ba las grol ba dang/ rig pa la dri ma med pas nyon mongs pa las grol ba dang/ rig pa nyid mtha’ gang du yang ma lhungs bas phyi nang gi chos las grol ba’o/ mthar phyin pa ni/rig pa nyid chos thams cad kyi snang ba dus gcig la grol bar bstan pa’o/ thabs ni gnyis te/sngon rol gyi gdams pa’i gnad dang/’di dus kyi rig pa mob rtul gyi khyad do/ mi rtog thub pas yang gsol ba1 kye kye bcom ldan rdo ije ’chang/ chos nyid bar do de (38b) ltar na/ srid pa’i bar do ji ltar lags/’di dag bdag la legs par gsung/ chos nyid gnas pa’i bar ma dor/ gang gi shes pa ma tshud na/’khor ba’i lam ni ji lta bu/’di kun bdag la gsung bar zhu/

121


de nas ston pas bka’ stsal paI kye ma mi rtog thub pa nyon/ ngas bstal kyod kyis legs pa zung/’od nyid lung dang mi ldan pa’i/ sems can kun gyi ’jug pa’i saI srid pa’i bar do zhes bya ba/’khor ba’i gnas kyi lam sgo ni/ dper na zo chung bzhin du ’khor/sha khrag rang ga’i (srid pa bar ma do’i ngo bo gang zhe na) lus bral nas/sgyu ma yid kyi gzugs can no/rdos dang bral bas ming gnyis so/snga ma’i (nges tshig) shes pa’i snang ba ’gags/phyi ma nyid ni ma byung bar/rigs can gang du ma nges par/gang nub gang snang de skabs na/skad cig gnas pas bar ma do/phyis ni gang (’di’i dus kyi cha ’dzin par yang) skye’i cha byad ’dzin/ phyis ’byung cha byad yongs bzung nas/ rigs drug so so’i snang ’char1 ’gyur/’dod pa khams kyi phyi snod dang/ bcud ni rang gis rig cing gsal/ rang gar skye ba’i snod bcud kyang/(39a) de nyid dus na gsal ba’o/’dod ldan snod bcud gsal bar snang/dbang rdzu ’phrul po’i yan lag rdzogs pas/dngos po kun la thogs med cing/ri brag mams la thogs med ’jug/gzhan las tshe ni zhag bdun ’gyur/zhag ni bdun phrag ba dun gyis ni/de yi tshe yi tshad yin no/lha dang mi (de’i lus kyi ni) kha dog dkar/lha ma yin dang byol song ser/yi dwags2 ’od ni du ba ’dra/dmyal ba sdong dum lta bu’am/yang na bal nag g.yengs pa ’dra/byol songyang na khrag btses ’dra1lha min kha char ’bab pa bzhin/de tshe kha ni ’di lta ste/lha dang mi ni gyen la blta/

122


lha min byoi song de bzhin ’phred/ yi dwags dmyal ba thur du blta/’di dag dgzod skye ba’i dbang/srid pa’i bar do’i (las sogs dang ma sog pa bstan) las mams ni/sog dang mi sog ltas ’di’o/mam par smin pa’i bag chags med/bag chags1 dbang gis rgyu mthun pa’i/bag chags mams ni ’dir sog go/de tshe shes pa’i ltas (las dge sdig gi ltas gang zhe na) ’di’o/ gang zhig las ni dag pa yi/ shes pa nyid ni gsal ba yin/ de bzhin ma dag pa mi gsal/(39a) de kun dge sdig las las byung/de nyid ming (du yod can) gi mam grangs ni/’di dag mams su rig par bya/ming gzhi2 ’dus pa’i bdag (’byung ba’i sa bon) nyid can/ srid pa yi3 ni sha gzugs dang/ sgyu lus dri za nye bar ’khor/srid pa’i bar dor kun ldan (sha khrag rang ga ma med) pas/ thogs pa med par kun (thams cad blta snying ’dod) la jug/ de ltar bar (lus mams ’di ltar ’ong ste) ma’i lus kyu tshad/ byis pa lo brgyad Ion pa’am/ lo bcu Ion pa’i lus chad du/ rmi lam lta bu’i gzugs su gnas/skye (bzhi las gar gtogs zhe na) gnas nyid ni rnam bzhi las/ brdzus nas skyes pa nyid du ste/lha dang dmyal (gsum du brdzus4 nas skye) ba bar ma do/’di kun brdzus pa las skye’o/spyod pa nyid (spyod pa’i tshul lam) ni ’di lta bu/sngar zhen las la spro ba ste/de yi rjes su zhugs nas ni/de spyod yid kyi rjes su ’dzin/de nyid ’od kyi tshad (las dag pa’i od mams5 ni) mams ni/ sngar zhen bag chags bag chung ba/’di yi ’od ni dpag tshad phyed/ kha dog dkar po ltang ltang po/’di ni lha mi’i skye gnas so/bag chags can la gsal (mog mog po) mi snang/gang gi (40a) las ni bzang (phyi ma’i lus bzang por ’gyur mi ’gyur) ngan

123


gyis/bzang ba dge dang yid ’ong ’phrad/ngan pas sems can bag chags can/yid du mi ’ong mngal du jug/phyi ma’i lus dang ’brel bar ni/rang shugs zhe (lus med kyang) sdang skye ba’i rgyu/de bzhin ’dod chags rgyen gyis ni/phyi ma la ni snang ba’i tshul/khams ni mam pa gsum dag nas/ming gzhi1 phung po ma ’gags te/phyi ma ma blangs bar ma srid/ming gzhi1 ’dus pa’i phung po las/sha khrag gzugs ni mi snang bas/gzugs ni med pa’i khams su’o/phyi ma’i lus dang nye (phyi ma’i lus dang ji ltar ’brel zhe na2) ba’i tshe/lha khang ngam ni yang thog gam/khang bu dag ni brtsegs par mthong/mgal me’am ni char pa’am/de bzhin grang ba nam rmugs pa/skye bo ’dus pa’i ca co dang/ngan song rnams ni spyil po’am/phugs rdugs grog po stong par mthong/’di dag mngal du tshud pa’i ltas/’gro bar ’dod kyang rgyas ’thums te/thogs pa nyid dang bcas pa’o/dper na rtswas (’di’i dbe ci zhen) ni me ’dzin dang/de bzhin ’dam (’gro ba ’dzin) gyis rdzas ’dzin dang/mkha’ ’gro ’dod pa’i dbang gis ni/ (40b)sa khung brus pa’i rnyis ’dzin ltar/dbang med chags (’khor bar) pa’i myis ’dzin no/thub pa nyid kyis yang gsol pa/kye kye ston pa rdo rje sems/’di (gdams pa ’di) mthong dbang po tha ma3 la/ bar ma do nyid (srid pa’i) snang ’gyur ram/’on te mi snang ba’am ci/ ston pas gsungs (srod pa) pa de snang ste/ rang (nyon pongs pa) gar ’dzin pa’i bag chags zad/ rang bzhin sprul par dbugs (shar phyogs mngon par dga’ ba la sogs pa)

phyung ste/

124


bar do med par sangs rgyas rnyed/’di nyid ma mthong (gdams pa ’di med pa rnams) sems can ni/ de nas mngal gyi sgor tshud nas/ pha (khub) dang ma (khrag) yi rgyu rkyen las/ mer mer po dang (mngal du zhag bdun) nur nur (bdun) po/ ldar ldax

(bdun) po dang gor gor (bdun) po/ mkhrag ’gyur nyid dang nya lta (bdun) bu/ rus sbal (bdun) bzhin dang sbal ba (bdun) bzhin/ de bzhin zhag ni (zhag bzhi bcu rtsa dgur gnas) bdun phrag bdun/ lte ba (rtsa mdud las) las ni lus mams bskyed/ zla dgu bzhin (mi rnams) ngo bcu na/ lus rdzogs ma yi mngal nas (skye) thon/ de ltgar gzugs (de ltar las dga’ ldan dang rtsod/(41a) Idang dang/ cha mnyam ldan dang/myos ldan dang/ skye ldan dang rgyud pa chen po dang ldan pa’o)

(sdug ldan no byung) ni tha dad du/’khor ba nyid nas ’khor ba’o/ mi ’khor ye shes ’di lta ste/ nam mkha’ ’am du su byed paI ’di la rnal ’byod rdzogs pa’o/zhes nyi zla kha sbyor gsang ba chen po’i rgyud las chos nyid kyi bar

do dang srid pa’i bar do bstan pa’i le’u ste bzhi pa’o//de nas ’khor de mams thams cad kyis/ skye ba med pa’i chos nyid thob ste/ ijes su yin rang ngo/nyi zla kha sbyor gsang ba chen po’i rgyud ces bya ba/skye gnyis dag par byed pa rdzogs so//nyi zla kha sbyor gsang ba’i rgyud chen po la’grel pa rin chen gser phreng bya ba yod/nyi zla lha sbyor nyid la ma bu drub//dge’o/ dge’o/ dge’o//

FOOTNOTES

p. 105

1. spyor

125


p. 106

1. Ida 2. pha

p .107

1. ster 2. pa 3. ngu

p. 109

1. ba 2. khol

p. 110

1. ga’i 2. pa 3. ye ga’i

p. I l l

1. shis

p. 115

1. ste 2. god 3. rKad

p. 116

1. lul ta 2. ba’i

p. 117

1. ne ma 2. bsnyam

p. 118

1. lang

p. 119

1. zhen

p. 122

1. char 2. dags

p. 123

1. bang ma 2. bzhi 3. pa’i yi 4. rdzus 5. nams

p. 124

1. bzhi 2. zhen 3. tham

II. RDZOGS PA CHEN PO ZHANG ZHUNG SNYANRGYUD LAS SGRON MA DRUG GI GDAMS PA BSHUGSSO

(10b5) kun tu bzang po rang rig mngon sangs rgyas la phyag ’tsal lo/rigs kyi bu/ bar do dus kyi sgron ma ’khrul rtogs khyi so mtshams gang la thug pa/*khor ’das gyes tshul gyi gnad ces bya ba ni/ phung po lus sems ’bral tshul dang/ rtogs na grol tshul bstan pa dang/ ma rtogs na ’khrul tshul bstan pa’o/[Ma) lus sems ’bral tshul mam pa gnyis yin te/’byung ba ’jig dang sdud tshul rnam pa gnyis/’byung ba ’jig tshul bstan pa ’di lta ste/mtsher pa sa’i (11a) khams nyams lus kyis reg mi tshor/lag g.yon mi theg sgo dgu’i zag pa lugs/mkhal ma chu’i khams nyams ma bas sgra mi thos/rkang g.yon mi theg dri chu sngom mi shes/mchin pa me’i khams nyams Ice yis ro mi tshor/lag g.yas mi theg sna nas ragta ’byung/glo ba rlung gi khams nyams sna yis dri mi tshor/rkang g.yas mi theg dri chen sdom yang shor/tsi ta nam mkha’i khams nyams mig gis gzugs mi mthong/ngo bo mi theg gsang bar thig le shor/’byung ba sdud tshul bstan pa ’di lta ste/ sa ni chu la thim ste lus kyi stobs kyang shor/ chu ni me la thim ste lus kyi bkrag kyang shor/ me ni rlung la thim ste lus kyi drod kyang shor/ rlung ni sems la thim ste/ dbugs kyi sdud kyang ’char/ sems ni kun gzhir thim ste dbugs chad lus sems ’bral/’chi kha’i dus ’di sdug so mtshams yin/bsam pa bzang ngan ’phen pa’i stobs che bas1/dbang po’i stobs dang sbyar la ma nor gdams pa gdab/(Tsa) rigs kyi bu/ rtogs nas grol tshul rab ’bring tha ma gsum/ dbang po rab ni khyung phrug seng ge’u bzhin du/ rtsal gsum da lta rdzogs pas lus sems bral ma thag/’byung ba dangs snyigs phyed de/’khor ba dong na5 sprugs/ ’khrul pa rang sar sangs te/


127


kun gzhi nam mkha’ lta bu phyogs ris med dbyings su/ rig pa’i nyi ma lta bu kyab bdal shar nas/sku gsum gyi cho ’phrul nyi zer lta bu zad pa med par shar nas/ ’gro

don rgya lag phyas (lib) bar ’gyur ro/ dbang bo ’bring ni de’i tshe/ phyi me chu sa rlung gi snang ba ’gags nas/ sgra ’od zer gsum gyi snang ba ’char/ gdos pa sha khrag gi dang lus bral nas/ rig pa rten med gcer bu gnas/las dang nyon mongs mam rtog ’khrul ba’i tshogs mams ’gags nas/ kun gzhi sgrib g.yogs med par gnas so/de’i ngo bo dang lhag mthong la ngo sprad cing goms pa’i dbang gis/ mngon shes drug dang ijes dran dmg shar nas sangs rgyas te/ mngon shes dmg ni/ rig pa rten med du gnas pas tshe snga phyi

shes/ kun gzhi sgrib med du gnas pas las rgyu ’bras shes/ lha’i mig mam par dag ma dag gi zhing khams shes/ sgra ’od zer gsum gyi snang ba shar ba’i rtshe/ bon nyid ’od gsal bar do yin par shes/

ngo bo nyid la ngo sprad bas/ sku gsum rang sems la lhun gyis grub pa shes/ lhag mthong la ngo sprad pas/

sgra ’od zer gsum rang snang sku gsum gyi snang bar shes so/ rjes dran dmg ni/ thog mar rtshe ’phas pa ijes su dran/ de nas bar do yin par rjes su dran/ de nas rig pa rten med du gnas pa rjes su dran/ de nas bla ma’i gdams ngag rjes su dran/ de nas sgra ’od zer gsum rang snang yin par rjes su dran/ de nas rang sems sangs rgyas yin bar rjes su dran te/ rig pa gcer bur rjen gyis mthong/ kun gzhi sgrib med gsal1 gyis rtogs/ rtogs nar rig pa rang sa zin pas/ snang ba’i rjes su mi ’breng ngo/snang ba’i rjes su ma ’bring pas snang ba rang snang sgyu mar grol/ snang ba rang snang du grol bas (12a) ’khrul pa2 rang sangs su

sangs/ ’khrul pa rang sangs pas sku gsum rang shar du shar/ sku gsum rang shar du shar bas ’gro don rang shugs la nus par

’gyur ro/dbang po tha ma ni/ gdams pa ’di’i sgor shugs kyang/ go rtogs chung bas bon nyid ’od gsal gyi bar do la ngo mi shes te/ srid

pa las kyi bar do la ’khrul lo/ gdams ngag gi dbang gis bde ’dro’i lus thob ste/

128


las ’phro dag pas/ sngon gyi bag chags sad nas/ skye ba gcig thar pa thob par ’gyur ro/(Tsha) rigs kyi bu/ ma rtogs ’khrul bstan pa ni/gdams pa ’di’i sgo ru ma zhugs tha mal gang zag mams/las dbang ngan pas gnas lugs ngo ma shes/’gyu ba’i rlung langs rig pa’i mtsho mo skyod/ bag chags chu gnyuer mam rtog rba rlabs ’khrug/ kun gzhi nam mkha’ ’khrul pa’i prin gyis sgribs/ rig pa’i nyi ma nyon mongs smag gis g.yogs/ sgra ’od zer gsum gzhan bden bar mthon/ dge sdig las kyis mthong snang gnyis su shar/ yid kyi lus can sna ma’i gzugs su mthong/ dbang po kun tshang thog med yid kyis rgyu/ rten pa’i gnas med skyob ba’i mgon yang med/ bu phrug ma yis bor ba’i dbe dang mtshungs/’khrul pa’i smag ’thibs sdug bsngal mtsho mo brdol/ nya mo bye tshan bskyur ba’i dpe dang mtshungs/ bag chags rlung langs ris dmg gron kha ’grims/ zo chu rgyud ma shing rta’i ’Ihor lo ’dra/ skyob ba’i thabs med khams gsum snying re rje/ thar pa’i dus med tshi chad ’o re brgyal/’khml pa’i nyes dmigs soms la ’jig rten rgyab (12b) tu bskyur/ lam la-brston ’grus skyed rig skal ldan rigs kyi bu/ de ltar rtogs nas sangs

rgyas pa dang/ ma rtogs ’khor bar ’khyams pa gnyis/so mtshams bar do la thug pas/ ’khor ’das tshul gyi gnad do/ rigs kyi

bu/ byang chub sems kyi gnad drug po ’di ni/ sems ma rtogs pa mams rtogs par byed pa’i man ngag/ sems med pa mams kyi sgron ma/ sems ma thong pa mams kyi me long/ sems bros pa mams kyi lcags kyu/ sems stor ba mams kyi gzer bu/ sems rmugs pa mams kyi gsal ’debs/sems ldengs pa mams kyi bogs ’don/sems rengs pa mams kyi gnya’ shing/ sems beings pa mams kyi lde mig yin pas/rigs kyi bu/ ma ’ongs pa’i dus na btang bzhag gi tshod zung la/dbang po’i snod dang sbyor la/skal ldan gyi gang zag ma nor lam khrid cig ces gsungs nas/

129


{Dza) sprul pa’i sku de nam mkha’ la gzha’yal bzhin mi snang par gyur t o /

gu rub snang bzher lod po yang/rig pa dmar thag chod nas mchog thun mong gidngos grub du ma snyens par gyur t o /snyan rgyud mi tshig gi lhad ma zhugs pa rdzogs chen sgron ma drug

gi gdams pa rdzogs so/sarba mangga lam

FOOTNOTES

p ..127

1. pas

p. 128

1. sal 2. ba

130

III. RDZOGS PA CHEN PO ZHANG ZHUNG SNYAN RGYUD LAS SGRON MA’I ’GREL PA NYI ’OD RGYAN BZHUGS SO

(26b3) drug pa bar do dus kyi sgron ma la yang don gsum las/ dang po ni/ kun tu bzang po rang rig mngon sangs rgyas phyag ’tshal

lo/ zhas pas/ phyag ’tshal ba bstan te/kun tu bzang po rang rig mngon sangs rgyas nirang shes rig gi rgyal po ngo shes yid ches gden dang na/bar do med par mngon du sangs rgyas bstan pa’o/gnyis pa gzhung dkrol ba la gsum ste/mdor bstan/ rgyas bshad/ mdo bsdu ba’o/dang po ni/ rigs kyi bu bar do dus kyi sgron ma’khrul rtogs kyi so mtshams gang la thug pa/’khor ’das gyes tshul gyi gnad ces bya ba ni/ phung po lus sems ’bral tshul dang/ rtogs nas grol tshul bstan pa dang/ ma rtogs ’grul tshul bstan pa’o/(Ma) dang po la gsum ste/ ’byung ba ’jig tshul dang/ bsdud tshul/ Kyad par gnad gyi gdams pa (27a) btab pa’o/ dang po ni/ ’byung ba ’jig tshul bstan

pa ’di lta ste/ zhes pas/ sgyu ma’i phung po ’di dang po chags pa’i dus nam mkha’ nas yar chags te/

nam mkha’ las rlung las me/ me las chu/ chu las sa chags so/ ’jig pa’i dus sa nas yar ’jig ste/ dang po sa ’jig/ de nas me ’jig/ de nas rlung ’jig/ de nas nam mkha’ ’jig go/ yang ’byung ba Inga zhig pa’i rtags su/ don

snying Inga nyams pas/ dbang po Inga la yul mi gsal/ yan lag Inga nyams pas/ lus kyi stobs shor/ snod Inga nyams pas/ snod Inga nyams pas/ zag pa Inga rang lugs su ’byung ngo/ gnyis pa ’byung ba’i1 bsdud tshul ni/ sa chu la thim bas lus kyi stobs shor/ gser rdos mnan nas sa la bying pa ’dra/ nang rtogs su smig sgyu lta bu’i snang ba ’char te/ snang ba ’di rang sa ma zin pasi gya gyu byed pa lta bu ’byung/ chu me la thim pas/ lus kyi bkrag shor ga sna skam cing skom dad che bayod/ nang rtags su


131

skya reng shar ba’i snang ba ’char te/ snang ba ’di ban ma bun mar mthong/

me rlung la thim pas lus kyi drod shor/ nang rtags su srin bu me khyer lta bu’i snang ba ’char te/

rtog med kyi shes pa bde cem ba yud tsam re ’byung ngo/ de nas nyog nyog bum bum por ’gro’o/rlung mam par shes pa la thim pas/ dbugs nang du bsdud mi shes/

mig gyen du zlog/ nang rtags su mar me rlung gi ma bskyod pa bzhin/ rtog med kyi shes pa bde lhan ner ’char ro/ rnam par shes pa kun gzhi’i dbyings su thim ste/

dbugs dkrog gis chad do/ nang rtags su phyi dbugs chad nas/ nang dbugs (27b) ma chad pa’i ’dir/

shes pa dar cig rten la sdod pas/ nam mkha’ nang bral lta bu’i snang ba ’char te/ mam rtog rgyun chad nas/

rtog med kyi ye shes stong gsal sgrib g.yogs med par ’char ro/ ’di la ye shes kyi bar do zhes bya ste/

dbang po rab ni skabs der ngo shes nas sangs rgyas pa yin no/ tha mal pa’i gang zag ni bon nyid sa ler gsal yang ngo shes par mi ’gyur ro/ gsum pa kyad par gnad kyi gdams pa ni/ ’chi kha’i dus ’di bde sdug so mtshams yin/

bsam pa bzang ngan’phen pa’i stobs che bas/ zhes pas/ ’chi kha’i dus ’dir yar thar pa thob pa dang/ mar ’khor bar ’khyams pa’i so mtshams yin pas/ bsam pa bzang ngan shin tu stobs che ste/ dge ba spyad pa’i gang zag dg/’chi khar bsam pa’i sems bskyed log naI 4ge bas mi sdong ngan ’gro’i gnas su ’phen/ sdig pa spyad pa’i gang zag dg/’chi khar bsam pa’i sems bskyed bzang na/ sdig pas mi sdong bde ’gro’i gnas su ’phen no/ dbang bo’i snod dang sbyor la ma nor gdams pa gdab/ ces pas de na ’chi kha’i dus ’dir/theg pa chen po’i sprod sgyu ma lta bu’i man ngag dang/ ma chags zhen med kyi gdams ndan tshad med snying ije’i sems

bskyed dang/ dad pa mos gus kyi skyabs ’gro dang/ sangs rgyas btsan thabs kyi ’pho ba dang/

re dogs med pa’i smon lam dang/gdams ngag de mams gang zag de’i blo’i go tshad dang sbyar la gdab po/ (Tsa) gnyis pa rtogs nas grol tshul bstan pa la gsum ste/


132

rigs kyi bu rtogs nas grol tshul rab ’bring tha ma gsum yin te/ zhes pas/

dbang po rab kyi grol tshul (28 a) dang/’bring gi grol tshul dang/ tha ma’i grol tshul lo/dbang po rab ni khyung prug seng ge’i bu bzhin du/ rtsal gsum da lta rdzogs pas lus sems bral ma thag/’byung ba dangs snyigs phyed de/ ces pas/snyigs ma’i ’byung thams cad dangs ma sku dang ye shes kyi ngang du

thim pa’o/’khor ba dong nas sprug/ ’khrul pa rang sar sangs/ zhes pas/ phung po ’di’i ’og tu ye shes kyi rdzogs pas/’khor ba’i ming yang med de/sku gsum mngon gyur nas sangs rgyas te/ji ltar rgyas na kun gzhi nam mkha’ lta buphyogs ris med pa’i dbyings su/rig pa’i ye shes nyi ma lta bu khyab bdal dushar nas/ sku gsum gyi cho ’phrul nyi zer lta buzad pa med pa med par shar nas/’gro don rgya lag phyad par ’gyur ro/ gnyis pa dbang po ’bring la gnyis te/’char tshul dang grol tshul gnyis so/dang po ni/ de’i tshe phyi me chu sa rlung gi snang ba ’gags nas/ sgra

’od zer gsum kyi snang ba ’char/ zhes pas/ ’jig rten ’di’i snang ba ’gags nas/ sgra ’od zer gsum gyi snang ba ’char ro/ gdos pa sha khrag gi lus dang bral nas/ rig pa rten med gcer bur gnas/ zhes pas/ gdos pa’i lus dang bral te/ rang rig sgrib med du gnas paJ dber na shel sgong dangs pa1 lta bu’o/ las dang nyon mongs mam rtog ’khrul pa’i tshogs mams ’gags nas/ kun gzhi sgrib g.yogs dang bral te/ rang rig sgrib med du2 gnas/zhes pas/ de’i dus su dran rtog thams cad kun gshi’i klong du thim nas/ rang rig rtog med du gnas so/de’i tshe ngo bo dang lhag mthong la ngo sprod pas/ zhes pas/ phung po ’di’i ’og tu/


133

ngo bo nyid lhag mthong la sbyang pa’i yon tan gyis/sgra ’od (28b) zer gsum lhag gis shar ba’i tshe/ngar ’dris mi dang ’phrad pa bzhin/sems kyi rang snang yin bar ngo shes so/mngon shes drug dang rjes dran drug shar nas sangs rgyas/zhes pas/ sgra ’od zer gsum gyis rkyen byas nas/shes rig gi rgyal po lhag gis shar te/de yang mngon shes dang rjes dran gnyis dkyus na gsai lo/gnyis pa grol tshul ni/ rig pa gcer bur rjen gyis mthong/zhes pas/ sus kyang bstan pa med par/ rang ngo rang gis shes/dper na me long la byad mthong pa ’dra/kun gzhi sgrib med gsai1 gyis rtogs/zhes pas/ kun gzhi lhag gis rtogs te/dper na bu ma’i pang du phyin pa bzhin/rtogs nas rig pa rang sa zin/rig pa rang sa zin pas snang ba’i rjes su mi ’breng/ zhes pas/ kun gzhi nam mkha’ ’dra ba’i rtog pas/ snang ba sgra ’od zer gsum gyi rjes su mi ’bren ste/ dper na rgyal po dmangs kyi rjes su mi ’brang^ba dang ’dra/ snang ba

sgra ’od zer gsum gyi ijes su mi3 ’brang4 pas/ snang ba rang snang sgyu mar grol/

zhes pas/ snang ba la bden par ma bzung pas/ rang snang du grol te/ dper na brag cha Ita bur grol/ snang bar snang du grol bas/ ’khrul bar sangs su sangs/ zhes pas/ snang ba chen po gsum rang snan du grol bas/ bzung ’jin mam rtog ’khrul ba’i tshogs rnams/ kun gzhi’i klong du rang sangs te/ dper na nyi ma las nyi zer ’byung pa

’am/ zla ba las chu zla shar ba bzhin no/ sku gsum rang shar du shar bas/ ’gro don rang shugs la nus par ’gyur

ro/ zhes pas/ bon sku las rdzogs sku byung nas/ rdzogs sku las sprul ba’i skur byung nas/’dro don rang shugs la mdzad par ’gyur ro/gsum pa dbang po tha ma ni/gdams pa ’di ’i sgor zhugs kyang/go (29a) rtogs chung zhes pas/tshe ’dir le lo dang btang snyoms kyi dbang gis/goms pa zhan cing go rtogs chung pas/bon nyid ’od gsai bar do la ngo ma shes te/


134


srid pa las kyi bar do la ’khrul lo/ zhes pas/’od gsal gyi bar dor snang ba gsum shar ba’i tshe/ rang snang dngos med du ma shes/ dzhan snang dngos po can du mthong bas/ dangs ma sgra ’od zer gsum gyi snang ba ’gribs nas/ snyigs ma da ltar gyi snang ba ’di ’char ro/ gdams ngag gi dbang gis bde ’gro’i lus thob ste/ las ’phro dag pas sngon gyi bag chags sad nas/ skye ba gcig gis thar pa chen po thob par ’gyur ro/ zhes pas/ las dag pa’i stobs kyis bag chags sad de/ gnas bzang rgyud nas thar ro/(Tsha) gsum pa ma rtogs ’khrul tshul bstan pa ni/ rigs kyi bu/ ma rtogs ’khrul tshul bstan pa ni/ gdams pa’i sgo ru ma zhugs gang zag tha mal mams/ las dbang ngan pas gnas lugs ngo mi shes/zhes pas/ las ngan pa’i stob kyis/ ye shes kyi bardo la ngo mi shes te/ brgyal zhing ra ro ba’i tshul du gnas so/ de nas ’od gsal gyi bar do la/ sgra ’od zer gsum gyi snang ba shar ba’i tshe/ sems kyi rang snang yin par ngo ma shes pa/ pha rol snang ba rang rgyud zhig yod pa mthong ste/ sgra ’od zer gsum la dngos po dang mtshan mar bzung ngo/ sgra ’od

zer gsum gyis rkyen byas nas/ ma rig ’khor ba’i snang ba shar te/’gyu ba’i rlung langs rig pa’i mtsho mo bskyod/ ces pas/ sngar lus sems bral nas/’od gsal gyi ngang la gnas pa’i tshe/ kun gzhi sprin dang bral ba’i nam mkha’ ’am/ rlabs dang bral (29b) ba’i rgyam tsho ltar g.yo med du gnas pa la/ rlung

sngar med gsar du langs nas/ rgyam tsho g.yo zhing bskyod ltar/ma rig ’kkrul ba’i dbang gis kun gzhi’i klong nas yid ’gyu ba’i shes pa/ sngar med gsar du byung nas/ yid ’gyu byed kyi shes pa rlung dang ’dra bdes/ kun gzhi rgya mtsho dang ’dra ba skyod do/ bag chags chu gnyer maun rtog rba rlabs ’khrugs/ zhes pas/ kun gzhi’i rtsal las bag chags chu’i gnyer ma bzhin du gcig

ijes su gcig shar/ de shar bas mam rtog rgya mtsho rba rlabs bzhin ’khrugs so/

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kun gzhi nam mkha’ ’khrul ba’i sprin gyis sgrib/ zhes pas/ kun gzhi nam mkha’ ’dra ba de ’khrul pa sprin dang ’dra bas

sgrib/rig pa’i nyi ma nyon mongs smag gis g.yogs/zhes pas/ rig pa nyi ma’i snying po de lta bu/nyon mongs smag dang ’dra ba des sgrib ste/bar do’i snang ba shar t o /sgra ’od zer gsum gzhan snang shar t o /sgra ’od zer gsum gzhan snang bden par mthong/zhes pas/sgra ’od zer gsum la dngos por bzung pas/de gsum las ’khrul pa’i snang ba sna tshogs shar t o /dge sdig las kyi mthong snang gnyis su1 shar/zhes pas dge ba can gyi gang zag la nam langs badang nyi ma shar baJ ’od gsal po dang/sgra snyan pa/ gyen la ’gro ba dang/me tog gling la phyin pa las sogs dag pa’i snang ba shar nas/ mtho ris su skye’o/ sdig pa can la mun rub pa dang/ smag ’thibs pa/ ’od mthing nag dang sgra mi snyan pa dang/ kha char

bu yug dang/ thog dang ser ba dang/ mtshon cha’i char pa dang/ sod cig rgyob cig pa’i sgra sna tshogs dang/

nya ngan du ’bod mthur la ’gro ba’i snang ba las sogs/ma dag pa’i snang ba shar nas/ (30a) ngan ’gro’i gnas su lhung ngo/yid kyi lus can snga ma’i gzugs su mthong/ zhes pas/ de yang bar do’i sems can de/ gdos pa’i lus ’di dang bral nas/ mam rtog yid kyi lus can yin te/ kho rang gi mam rtog gis/ sngar ma shi ba’i lus de yin par mthong ngo/ dbang po kun tshang thog med rgyu/ zhes pas/ da lta gdos pa’i dbang po Inga po’i bor nas med de/ kun gzhi’i mam par shes palayul Inga dus gcig shar t o ! gzhan yan tshe snga phyi las dge sdig snas mtho dma’ thams cad ’char

t o !bar do’i sems can de thog med kyi yul can yin pas/ stong gsum yang yud cig la ’khor bar nus/ yid la dran pa’i rdzu ’phrul sna tshogs ston par nus/ phyi nang gi dngos po thams cad la thogs pa med par zang thal du ’gro

nus so/rten pa’i gnas med skyob pa’i mgon yang med/ ces pas/

136

bar do i sems can de la sdug bsngal kyi tshad ni/ rten pa’i gnas med pa/ sha med rlung gis khyer ba dang ’dra/ skyob

pa’i mgon med bu phrug mas bor ba dang ’dra/ ’khrul pa’i smag ’thibs sdug bsngal mtsho mo brdal/

zhes pas/ ’khrul pa dang sdug bsngal gyi mtsho mo brdol brdol Yang/ bzod klag med pa nya bye tshan la bskyur ba dang ’dra/ bag chags rlung langs rigs drug grong kha ’grims/ zhes pas/ bag chags rlung dang ’dra ba langs pas/ rigs drug grong kha ’grims te/za chu rgyud ma’am/ shing rta’i ’phang io dang *draJ skyob ba’i thabs med khams gsum snying re rje/ kun gzhi’i steng na las dkar po’i bag chags

yud tsam yang med pas/ bla ma bder gshegs kyi (30b) thugs rjes kyang mi zin/ thar pa’i dus med tshi chad ’o re brgyal/ zhes pas/ mu mtha’ med par ’khor bar ’kyams pas/ thar pa’i dus med sdug bsngal bzod klag med pa nyams su tshi chad ces bya’o/’khrul pa’i nyis dmigs soms la ’jig rten rgyab tu bskyur/ lam la brtson

’grus skyed rig skal ldan rigs kyi bu/ zhes pas/ ’lhrul pa zlog pa’i thabs dang/ lam la yangs pa med par dmar thag chod rig/ ces bskul ma btab pa’o/ gsum pa mdo bsdu ba ni/ de ltar rtogs nassangs rgyas pa dang/ ma rtogs ’khor bar ’khyams pagnyis/ soms tshams

bar do la thug pas/’khor ’das gyes tshul gyi gnad do/gsum pa mdo bsdu dkyus la/sgron ma drug pa’i ’grel ba rdzogs so/gsum pa mdo yongs su bsdu ba mjug gi don la gsum ste/gdams ngag gi che ba bstan pa dang/gdams ngag gi gnyer bstan pa dang/gdams ngag gi rgyud tshul bstan pa’o/dang po ni/ rigs kyi bu/byang chub sema kyi gnad drug ’di ni/sems med pa rnams kyi sgron ma/ zhes pas/dber na sgron me bteg nas/med pamngon dy mthong pa ldar/gdans

ngang ’dis rang ’byung gu ye shes sgron me bteg pa ldar/ ijen cer rer bstan pas/ sems med pa dang/


137

chad pa dang/ stong pa phyar1 barlta ba’imtshan ma thams cad rang sangs pa’o/sems ma mthong pa mams kyi me long/ zhes pas/dber na rang byad ma mthong na/me long la ltas nas sa ler mthong ba bzhin no/gdams ngag ’dis kun gzhi rig pa’i gnas lugs/sa le hrig ger mngon su mdu bstan pas/ zhes (31a) sems sngar ma

mthong pa gsar du mthong bar ’gyur rof sems bros pa mams kyi lcags kyu/ zhes pas/ sems mi gnas yul la ’gyus pa la bros zhes bya ste/ gdams ngag ’dis rang ’byung gi ye shesmngon du cer2 re bstan pas/ sems rang zin du zin par ’gyur to/ sems stor ba mams kyi gzer bu zhes pas/sems gsal ’grib dang ’du ’bral byung ba mams la stor zhes bya ste/ gdams ngag ’di lhan skyes kyi ye shes rang la rang shar te/dus gsum du ’bral med pa’i don bstan pas/ sems mi ’bral gzer du thebs par ’gyur ro/ sems rmugs pa mams kyi gsal ’debs/ zhes pas/ sems mi gsal ba la rmugs zhes bya ste/gdams ngag ’dis rang ’byung gi ye shes nyi ma shar ba bzhin/ sale hrig

ger bstan pas/bying rmugs kyi mtshan ma thams cad rang sangs par ’gyur ro/ sems lteng pa mams kyi bogs ’don/ zhes pas/ sems ngo ma shes cing bogs med pa la lteng zhes bya ste/ gdams ngag ’dis rang la yod pa’i snying po/shel sgong lag mthil bzhag pa ltar rjen cer re ngo sprad pas/ sems ma

bu ’phrag nas nyams dang rtogs pa ’char bar ’gyur ro/ sems rengs pa mams kyi gnya’ shing/ zhes pas/ rta rgod bzhin du las su mi rung pa la

rengs zhes bya ste/ gdams ngag ’dis rang ’byung gi ye shes mngon tu bstan te/ sems rgod klong du phebs pas ’gyur ro/ sems beings pa rnams kyi lde mig/ ces pas/ sems sdug tsir du shor ba mams la beings zhes bya ste/ gdams ngag ’dis rang ’byung gi ye shes mngon du cer re bstan nas/ shar tshad thams (31b) cad sems kyi rtsal du bstan pas/ sems sdug tsir gyi mtshan ma thams cad rang sar grol bar ’gyur ro/


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gnyis pa gdams ngag gnyer du gtad pa ni/rigs kyi bu/ ma ’ongs pa’i dus nabtang1 bzhag gi tshod bzung laIskal ldan gyi gang zag ma nor lam. la khrid cig/ces gsungs nas/(Dza) sprul pa’i sku de ni/nam mkha’ la gzha’ yal ba bzhin/mi snang bar gyur te zhes pas bstan no/gsum pa gdams ngag gi rgyud tshul bstan pa ni/gu rib snang bzher lod po yang/rig pa dmar thag chod nas/mchog thug thun mong gi rdzu ’phrul du ma snyems par gyur t o /

zhes pa yan bead kyis bstan no/ de ltar byang chub sems kyi gnad drug po ’di/ kun tu bzang pos ji ltar gsungs pa/ grub thob bia ma zhal gyi gdams pa mams/ cun zad gsal bar byas te/ u ri bdag gis bkod pa rdzogs so/

sarba mangga lam/

FOOTNOTES

p. 131

1. pa’i

p. 133

1. ba 2. da

p. 134

1. sal 2. ’bring 3. ma 4. ’breng

p. 136

1. sa

p. 138

1. phyal 2. tser

p. 139

1. gtang

139

IV. (la) 'CHI RTAGS GSAL BA’I SGRON MA ZHES BYA BA BZHUGS SO

(lb) bde chen kun bzang sku la gus bas ’dud/ bdag ’dra li shu stag rings gyis/’chi rtag gsal ba’i sgron ma bri bar bya/ de la gnyis te dus ma yin bar ’chi ba dang/’byung ba zad de ’chi ba’o/ji ltar gyur kyang star ’di yin te/gang ’chi bar rtogs pa’i skyes bu des/sngon du skyabs su ’gro bar bya/bon skyong mams la mchod ba rgya chen byas ba/’chi ba’i dus tshod shes bar byas la brtag par bya ste/ de la gsum te/phyi phung po la brtag pa dang/ nang rlung la brtag pa dang/ gsanh ba rig pa la brtag pa’o/ phyi phung po la gnyis/gang zag gzhan gyi phung po la brtag pa dang/ rang gi phung po la brtag pa’o/dang po ni lus kyi dbyibs dang kha (2a) dog la brtag pa dang/ tsa dang rlung la brtag te/lus ni yan lag gi sen mo’i bkrag shor ring mdog log na zla ba dgu’i nyi

ma phyed na ’gum/ mig gi mtha’ sphrin yal na zla ba Inga na ’gum/ ltag pa’i bdud sgo nas sgra tshums shig langs na/ zhag nyi shu tsa Inga ’gum ste/ de ni gshin rjes bka’ rtsal pa ste/ gso ba shin tu dka’ ba’o/ yang skang mthil gyi rlong mer snga na zla ba gcig nas ’gum/ de mams sngon du brtag pa’o/ yang skyes bu zhig nad kyis btab pa la brtag pa ni/ so mams kyi tsa ba na dreg pa chags nas ’dug na/ zhag dgu nas ’gum/sna zhom na rlung gi sgo ’gags (2b) pa zhes bya ste/ zhag Inga nas ’gum/rtag du yan lag sgyong na ’byung ba’i1 ro snyigs pa zhes bya ste/ zhag bdun na ’gum/mig ’tshums pa dka’ zhing ’bri tshugs su blta na/


140


rlung yul la shor ba zhes bya ste zhag gsum na ’gum/mig gi tshigs ’grul zhing/yid tsam gyen la blta ba dga’1 naI’byung ba chu’i rba rlob pa zhes bya ste/zhag bco Inga nas ’gum/sha shor zhing ’gram pa zhong nge song na/’byung ba’i sgo ral ba zhes bya ste/ zhag bcu dgu na ’gum/dbugs yang yang du rgod na rlung gi grangs ’debs pa zhes bya ste/zla ba drug nas ’gum/yang mig rtsa gyas gyon du yo na/gnam sa’i ’brel chad pa zhes bya ste/zhag brgyad na ’gum/mig nas mchi ma mi mi thub par ’jag nabar chad pa zhes bya ste zhag bcu nas ’gum/yang brla la thig Is sngar med pa byung na/zhag gnyis sam gsum na ’gum yang rna ba leb (3a) mer ’byar nang/ ma ba’i ma thag chag pa zhes bya ste/ zhag Inga dang gsum gyi nam phyed na ’chi/ yang brang gi Ihem na zhom na/’byung ba chu’i rka’ chad zhes bya ste/ zla ba phyed na ’chi/rtsa gnyid logs med na me’i sa bon stogs pa yin te zhag bcu gsum nas

’gum/de mams ni gang zag gzhan gyi y an lagdang dbang po la brtag pa ste/gzhag don du brtag pa’o/gnyis pa snal ’byor pa rang don brtag pa ni/sngon ’gro bla ma dang yi dam gyi lha la gtor ma dang/tshogs kyi ’khor lo byas la gsol ba gdab/lus gtsang sbru khrum kyi dag par bya ste/dmod gzungs la/nam mkha’i mthung su mi rtag pa’i gzugs bmyan yal lam mayal brtag

pa dang/bar snang gi khams su gnam sa gnyis kyis ’brel thag chad dam ma chad

brtag pa dang/ri rab kyi logs la seng ge dkar mo langs ’am ma langs (3b) brtag pa dang/ ri thang gi mtshams su ljon shing gi rked pa chag gam ma chag brtag

pa dang!

141


rgya mtsho’i gting du chu srin gyi rlans payal lam mayal brtag pa dang/ sa’i grong kbyer du dge sbyod gi du ba chad dam ma chad brtag pa

dang/ri rab kyi rtse la mi ’gyur ba’i nyi ma nub bam ma nub brtag pa

dang/ri rab kyi khong seng na mkha’ ’gro’i rang sgra chag gam ma chag

brtag pa dang/ dpag bsam gyi shing skye ’bri ’chi bdag gi bdud kyis bead dam ma bead brtag pa dang don dgu’o/ de la nam mkha’i mthong su mi stag pa’i gzugs brnyan la brtag

pa ni/nam mkha’ la sprin med dangs pa’i snga gro/ go lag med par byas te/ gcer bur langs la/yan lag mams shad der brkyang ste/phyag mtshan dbyug pa’am/phreng1 pa thogs laIgrib ma’i khar yun ring du blta/mig zin byung ba dang/nam mkha’ la mig bteg ste bltas pas/tshe’i gzugs bmyen mthong par ’gyur ro/tshe’i gzugs bmyen mthong par ’gyur ro/de’i gzugs bmyen2 la yal lag ma tshang bamed dng mdog skya lam me (4a) ’dug naIskyes bu’i tshe la bar chad med par shes par bya’o/.’chi ba brtag pa’i ’di lta ste/de yang lhag chad las ’chi ba’i dus tshod gzung ba dang/kha dog las gdon gzugs pa dang/dbyings las blus pas bzlog gam mi bzlogs brtag pa’o/de las brtag pas lag pa’i phyag mtshan med naIbrten pa’i lha dang bral ba yin pas lo Inga na ’gum/lag pa g.yas pa med na lo gsum na ’gum/g.yon pa med na lo gsum na ’gum/rkang pa g.yas pa’i dbus3 mo man chad med na mo gnyis na ’gum/ye chad na zla ba brgyad na ’gum/rkang pa g.yon pa med na lo gcig nas ’gum/mgo’i ske yan chad med na zla ba Inga na ’gum/ske dang bcas pa med na zla ba gsum la ’chi/phung po de’i stong med ba zla ba gnyis nas ’gum/

142


smad med na zla ba gcig na’o/lus phyed tshal du song nas g.yas (4b) med na zhag nyi shu tsa dgu nas

’gum/g.yon med na zhag nyi shu tsha gcig las med do/da dbyibs ni gru bzher ’dug na bslus pas bzlogs/zlum po dang nar me bzlogs so/lam gnyen gyi dge sbyor bya’o/kha dog dkar por ’dug nas dbus nas yal na/klu dang rgyal pos zin pa’i rtags/nag por byas nas g.yas nas yal na bdud dang ma mos zin pa’o/dmar por ’dug nas g.yon nas yal na/btsan dang rang gi bon skyong gis zin pa’o/ser por byas nas mgo nas yal na klu btsan dang rgyal ’gong gis zin

pa’o/sngon por gyur nas skang pa nas je thung je thung yal na/ klu dang

mtsho sman gyis zin pa’o/ yang ban bun du ’dug na kyad par du ma mo dang gshin ijes zin pa’o/ ser breng breng ’dug na sa bdag gis zin pa’o/ khru khyug khyug (5a) ’dug na/’chi ’dre mang pos zin pa’o/de tsho ni kha dog la gdon brtag pa ste/khyad par du nad pa la gsal ba yin pas bya’o/gnam sa gnyis kyi ’brel thag chad dam ma chad brtag pa ni/nyi ma phyed pa’i dus su snal ’byor palho phyogs su bltas te/mig zur la mnan te/gru mo pus mo’i steng du bzhag/lag ngar gyen la sbreng ste/khu tshur bcangs la smin dbrag1 tu bzung/lag pa’i zur la mig gi zur gyis bltas/shin tu ’phra bar ’ong ste/skud pa tsam du ’byung/de chad na zhag bcu dgu na ’chi bas chad du mi rung ngo/ri rab kyi logs la seng ge zhon pa’i babs2 ma babs bstag pa ni/shar phyogs su chu’i rdzing ngam/steng kha yod pa’i sar/nub ngos la gyang ngam btsigs la bltas pas/grib ma spyi bo nas yar zang thal du ’ong ste/de yang gnyis rtsegs su ’ong bas/

143


de’i spyi bo’i steng ma med (5b) na/ chu’i mi stor ba zhes bya ste/ zhag bcu drug gi nyi ma phyed nas ’gum par ’gyur ro/ri thang mtshams kyis ljon zhing sked pa chag gam ma chag bstag pa ni/rtsa snams kyi bye brag ste ’dir ma bris so/rgya mtsho’i gting du chu’i spring yal lam ma yal bstag pa ni/skyes bu nub mo mo la ma spyad pa/chang1 ma ’thungs pa/spyod lam dag par bya ste/mkhar gzhong ngam snod gtsang mar/nang par rang gi dri chu btang laJnyi zer la brtag pas/rlangs pa sngon dmar du byung naJzhag bcu Inga nas ’gum/Inga ste yin pa snams ni ’du byed du mi ’gyur ro/ dmar po thig le can byung na zhag dgu nas ’gum mo/ kha dog la brtag pa ni gong dang ’dra’o/ sa’i grong khyer du/dge sbyod gi du ba chad ma chad bstag pa ni/yang nyi ma rtse shar tsam na dri chen dor te/de la rlangs pa ’dug gam ma ’dug ltas pas/rlangs pa mi ’dug na zhag dgu nas ’gum mo/ri rab (6a) rtse mo nyi nub bam ma nub brtag pa ni/rang gi byang chun sems kyi sgron ma zhes bya ste/bzhun gyi mdog log na yang ’chi ste/de ni blus bas bzlog so/ri rab kyi khong seng na mkha’ ’gro ma’irang sgra gam ma chag brtag pa ni/mal ’byir ma seng ge’i nyal stabs bya ste/ma ba sa la bzhags bas/ma ba nas sgra ’ur ba cig yon ste/shag shag zer ba’am sems can ’gul ba skad zer na bar du mi ’chad

pa’o/rlung gi sgra byung na zhag bdun nam bcu gsum na ’chi’o/ skad de yang med na zhag bdun nam Inga na’chi’o/ dpag bsam gyi shing lo la bdud2 ya ma rgya3 gcig langs sam ma langs

brtags pa ni/ ltag pa nas skra tshum cig langs na

144

zhag bdun na ’gum mo/ rtags de rnams gang byung yang/ dus btab pa dang ’dra ste/ nges par brten pa’o/de dag rnal ’byor pas skabs skabs su brtag pa/ces so/ ’byung ba zad (6b) pa ni lus gogs1 pa yin pas nges pa med do/’di ni mo dang rman spyad mi dgos te/rtsal sgub dang bral bar bya ba ni phyir du/mal byor rnams kyis rtag tu bcang ngo/snya chen bdag gis mal ’byor pa mams kyi don du mzad pa/’chi ba brtag pa’i gal mdo zhes byaba rdzogs so//

ithi://

da bya brag tu bzlog pa’i thabs bstan pa ni/’di dag kun la rang gi bla ma yod na rab/ grogs yid dang mthun pa cig gis/’byung ba Inga yis sa bon gyi dbang po Inga la dbang bskur la blang ngo/des bzlogs so/mig spyin yal ba la ni/sa dkar po la tsha tsha rang gi lo grangs tsam btab la/ bskor ba bdun byas la/ chu chen po la gtor laIgoms pa rang gis lo grangs tsam (7a) du phyirmig mi lta’o/lhag sgra bye ba la/’gru nag po’i zan la ngar gyu khru gang ba cig byas la/de’i nyid khar lung thang gi rdog ma rang gilo grangs tsam dang/shog bu la rang gi ming byang bcug la/rang gi skra bregs la de’i skra bya/rang gi gnas gang nas/goms pa brgya nyi shu’i sa ru dong gm gsum pa cig brus la/’byung ba me’i snying po ram lo grangs tsam cig bzlos la/bdud nag po kyod ’di khyer cig/gal che’o/ gal che’o/lan gsum skad che ru bya’o/dong de ru skyur laIgo rang gis dri chen btang la/sas dbyibs la phyir mig mi blta bar ’ong ngo/


145


de nas yang brtag go/gong ltar ’dug na phan med do/’di ni lun la yang yang bya’o/ rim gro lan gcig gis ma zlogs so/rkang pa’i long mo la ni nyi ma’i grib ’ub byung tsam na/ nub tu kha bltas te/ lus gcer bur phyung la/’pho su khyi’i mjug ma bcug laI mdun du dri chen btang laIkham re zos gyin khyi skag re btong pa lan bsum bya/skyes bu gzhan1 gyi lus la nad kyis btab pa rnams la ni/so mams kyi rtsa bar dregs pa nag po byung pa la ni/skyes bu de la ra’i lpogs pa bskon la nyi ma shar du kha bltas la/ra skad lan gsum ’don par bya’o/sna zhom pa la ni/sna’i rtse mor a bsam te/a ti sha ces pa nyi shu rtsa gcig bzlas/chu sna mang du bsogs pa’i khrub byaIdes phan no/yan lag bskyang bskum byed pa la ni/ yan lag la rgya skyags2 gyis3 ’khor lo rtsibs bzhi pa bri/’byung ba lnga’i sa bon bri/khrus chu lo grangs tsam gtor na phan no/mig ’bri tshugs su lta na ms (8a) pa mi mthun pa rang gi lo grangs tsam

la ston mo bya/ tshogs bsag des phan no/ gram4 pa shong gyis song pa la/ sa yi las tsha tsha lo grangs tsam btab/ chu’i las su chab gtor lo grangs tsam btang/ me’i las su sbyin bsreg lo grangs tsam byaI rlung gi las su ba dan lo grangs tsam byaI nam mkha’i las su gags se lo/ zhes bya ba lo grangs tsam bzlas/ des bzlogs so/dbugs rgod pa la ni/ phrum5 gyi ’de’u la rlung gi snying po yam lo

grangs tsam bzlos byin pas bzlogs so/ sna g.yas g.yon du yo na/ rtse mor yi ge hum cig bsam/

146


des bzlogs so/mig gi mchi ma ’jags pa la/mig la yi ge hum bsam/ngag tu yang lo grangs tsam bzlas pa bya/des bzlogs so/nam mkha’i gzugs bmyan ni lag pa med pa la ni/ rang gi bla ma la tshogs brgya btang bas bzlogs so/ lag pa g.yas pa med pa la ni/’bru sna dgu (8b) la ngar glud khru gang ba seng ge’i mgo ga gdams pa

zhes byad la/de la so byi’i spu rang gi lo grangs tsam cig gtsigs nas/ nyi ma byangngos kyi rgyal po’i pho1 brang gi lam sang du bskyal la/ kha khang bstan la bzhag/ des bzlogs so/lag pa g.yon med na sbre mong gi slud burrta nag khra’i mche ba dang/phag pa’i mche ba dang/khyi nag gi mche ba dang gsum blugs te/de’i khar rang gi dri chus sbrus pa’i ngar zan rdzangs te chu bo la

bskur ro/ des bzlogs so/ rkang pa’i g.yas pa med na/nyi ma nub phyogs su sa srong pa la seng lteng ’am/rgya shug rang gi lo grangs tsam zhig skyur la thub po chod do bya/des bzlogs so/rkang pa g.yon pa med na/sa dkar po la ngar glud khru gang pa bya ste/de’i snying khar stag pa la/rang gi lo grangs tsam gyi gram gzhugs/de g.yon bskor du tho rangs skya rengs shar tsam na gtang ngo/des bzlogs so/mgo’i g.yas med (9a) na/bkra ma shis pa’i phung shul gyi sa la ga’u nag po sran la lta bu kha

sbyor ba cig byas laI de’i nang du rang gi skra dang gos dum la sogs bcug la/ lo beu gnyis kyi ming bya shing glang ma’i byang bu la bris te

bzhugs/de kha bead pa’i steng du tsher ma rigs mi mthun pa rang gi lo grangs

147


tnyed na rab/ ma myed na sogs tshad gtsugs la/nam phyed tsam rang gos nag po gyon la dur khrod du bskyal lo/ des bzlogs so/ mgo yi g.yas med na ’bru sna shu la byas pa’i ngar zan la

gzugs byas la/ de’i snying khar mi rta kyi gsum gyi rus pa bcug la/ tshes bcu gcig gi nub mo pa sros pa la mi gzhan cig la bskur te/ lho phyogs su goms brgyad cu’i par dong ngu bcug ste/ rang gi ming nas su ngu tshul bstans sbas pas bzlogs so/ ske man bcas pa med na shar lho me’i mtsham su/ shin tsher ma (9b) can gyi horn lo grangs tsam bya/ rim par bsregs shing shing re re la me’i snying po lo grangs tsam re

bsreg par bya/ des bzlogs so/ ske man chad med na/rang gi lus po ro bsregs pa’i sol bas nag por byug la/ skra spyi bor beings pa la/shog bu sor bzhi pa cig la rang gi lo grangs tsam dang gnam lo’i ming

bri/phyogs bzhir ’byung ba bzhi’i snying po bris la/rang gi sna la bstags te/tshe dgu’i la phyogs bzhir cing/de nas shog bu de dur khrod du bskyal sba’o/des bzlogs so/phung po de’i khog stod med na/shing gi me btang pa la lo bcu gnyis bsrog go/des bzlogs so/smad med na dur khrod du phyin te/rus pa sna tshogs kyi dud pa btang te chog go/lus spyi’i g.yas med na/gtsug gtor rang gi lo grangs tsam dang/tsha tsha de tsam gdab so/g.yon (10a) med na gzung dang ’don pa bya/gos dmar bgong/ des bzlogs so/ro bturns pa ’dra ba dang gru gsum nibzlog pa’i thabs med do/kha dog ni gdon gnod mams gdon bcos bya’o/ gnam sa gnyis kyi ’brel thag chad pa la/ gsung rab klog pa dang/

148


dge phyogs ’grub tshad byang/des bzlogs so/seng ge dkar mo’i babs na/phrin las kyi cho ga rang gang los brgya tshad bya/ des bzlogs so/ri thang gi mtshums su dpag bsam gyi ljon shing chags pa la/don snod so so’i bcos thabs shes par bya’o/chu srin gyi rlangs pa sngon dmar byung ba la/kham pa la lo beu gnyis kyi gzugs byas la/kha dog ’byung bas bskyur la/re re chu gtor re ngar glud re/stag pa’i hom re re byas te/nyi ma dmar thag chad pa la/byang shar gyi dur khrod du bskyal lo/ des bzlogs so/ nag po hal hal po zangs dang lcags kyi phye ma dang/’bru sna tshogs kyi pye ma gtor bas don grub so/(10b) dmar po thig le ni/ngar glud rang gi1 dri ma bsgres pa’i lo grangs tsam la/ dar dmar po gzung mo byi dur la btags te/shar phyogs kyi lam po cher mi rta kyi la sogs pa sna rshogs dang

bskyal na bzlogs so/ rang gi dri chen gyi rlangs pa chad na/ nyi ma mdung gang tsam gyi dus su/ nub phyogs su kha ltas te/ rta thod la ’byung ba lnga’i sa bon bkod la/ rang gi nus tshad du rta skad bton pas bzlogs so/ ma ba’i rlung sgra ma byung na zas sna tshogs tshad kyi gtor ma lo

grangs tsam dang/ lo bcu gnyis kyi2 ming re stong pa chen po’i gam du bskyal/ des bzlogs so/ skad chad pa la ni/rang gis snying gi dkyil du yang bsam te/mig btub tshad kyis gyen la bzlog cing/grig gis sngags chu’i bum pas spyi bo nas khrus byang/des bzlogs so/dpag bsam gyi shing lo langs pa ni/tshogs dang sbyor ’bad pas bzlogs so/de dag kun la (1 la) yang yang byas shing blta’o/lo grangs thun thog ma bzlog na de nas mi bzlog ste/

149


cis kyang de ltar du byas pas bzlogs so/’chi ba bslu ba’i man ngag/snya chen bdag gis legs par btab pa ni/skal ltan las ’phro can mams kyis thugs la zhog/’chi brtag gsal ba’i sgron ma rdzogs so//

FOOTNOTES

p. 140

1. pa’i

p. 141

1. dka’

p. 142

1. phring 2. brnyan 3. dpus

p. 143

1. brag 2. phabs

p. 144

I. chags 2. ’dud 3. ya ba rkya

p. 145

1. rgogs

p. 146

1. bzhin 2. skyegs 3. gyi 4. ’gram 5. brum

p. 147

1. phro

p. 149

1. dang ni 2. kyis

150

Block print of a representation of Kun-du bZang po in union with his Paredra.

151

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156

Index

To facilitate the non specialist readers entries follow English alphabetical order including Tibetan prefix letters and Sanscrit diacritic marks (c.f. the system used in G.Tucci, The religions of Tibet, London 1980 new edidon). The brief definitions of terms correspond to the m eaning which they have in the text.S = Sanskrit T = Tibetan n = nam e

A -d zom ’brug-pa T n. o f a rDzogs-

chen m aster o f XIX cent. 20

A-khrid T n. o f a transm ission o f

B onpo teachings 21

A-rDzogs-snyan gsum T n. o f the

three transm issions o f the rDzogs-

chen m editation system according

to B onpo tradidon 21, 86

accum ulated latencies 65, 74

A m itâbha S n. o f a Buddhist

Tantric deity 2

A m oghasiddhi S n. o f a Buddhist

Tantric deity 2

antharàbhava S transition period

Anu-yoga Tantra (= T Shin-tu maTbyor)

class o f Tantra 17

Ati-yoga Tantra (T = Yongs-su mal-

'byor) class o f Tantra, the suprem e

path 12, 17

bar-do T. interm ediate state 3, 4, 6, 20, 26, 31, 36, 38, 41, 45, 49,

50-53, 58n, 59n, 61, 63-65, 67,

69, 74-76, 78, 95

Bar-do thos-grol (= Self liberation

through hearing during the intermediate

period which follows death) T n o f a

Tibetan text 1, 11, 12, 14, 58n

bar-snang T the interm ediate

sphere in T ibetan cosm ological

system 101

basis o f all (= T kun-gzhi) 62-65,69, 71-73, 75-77, 82n

bdud T a class o f dem ons 92, lO ln

bka’-ma T oral transm ission 23,

26nBla med rdzogs-pa chen-po yang rise

klong chen T n. o f a literary cycle

o f B onpo tradition 22, 86

Bodhisattva S (= T Byang-chub sems-

dpar) being w ho has definitively

undertaken the path to liberation

46; n. o f a Buddhist path 17, 20

Bon-nyid T the essential reality in

Bonpo ontology 63, 69, 82n. 83n. Bon-sgo-bzhi mdzod-lnga n. o f a

system o f classification o f B onpo

doctrines 21

Bon-sku T the d im ension o f

essential reality in B onpo

ontology 22, 28n, 73, 83n

B onpo one o f the schools o f

Tibetan religion 9, 13, 55, 81, 85

Bru-chen rGyal-ba g. Yun drung T

n. o f a B onpo Master (1242-

1290) 22

bSam gling T n. o f a Bonpo

m onastery in D olpo (Nepal) 24,

86btsan a class o f spirits 93, lO ln

B uddha Locanâ S. n. o f a

buddhist goddess

157


byang-chub-kyi sems T m ind

principle o f illumination

bZang-ra ring btsun T n. o f the

m other o f the founder o f the

Bonpo tradition 6

bZhod-ston dN gos grub T n. o f a

B onpo master (XI cent.) 22, 86

ckab dkar T n. o f a class o f B onpo

scriptures 21

chab-gtor T water offering 102n

chab-nag T nam e o f a class o f

B onpo scripture 21

’chi-kha’i bar-do T the intermediate

period o f the m om en t o f death

10, 11, 20

Chi-rtags gsal-ba’i sgron-ma (The

lamp which makes clear the signs of

death) T n. o f a B onpo text 10,

85, 89

chosnyid T. (S. Dharmata) the

essence itself o f existence in

Buddhist ontology 11, 48, 56n

chos-nyid bar-do T the inter

m ediate period o f quintessential

reality 10, 11, 20

chu-srin T (S. makara) m ytho

logical figure 91, 100-101n

clairvoyance 63, 72

dakini fem ale deities, energy 34,42, 91, 94

Dang-ra khyun rdzong T n. o f a

place in T ibet 22

dbon gsas T n. o f a class o f

B onpo scripture 21

dBus-ru T a region o f Tibet 19

dbyings T space 57

dGa’-rab rD o-ije T n. o f the

first Master o f the rDzogs-chen

tradidon in early rNying-ma-pa

tradition 5

dGe-lugs-pa T n. o f o n e o f the

school o f Tibetan B uddhism 15

dG ongs-m dzod Ri-khrod chen-

po n. o f a B onpo herm it

(1038-96) 22

dharma S (= T chos) the Buddhist

law 38

dharmadhatu S intrinsic nature o f

reality 1dharmakaya S (== T Chos sku) Body

o f infinite potentiality 41, 58n

dharmata S o f chos nyid 11, 58n

Dhatu Is van S n. o f a Tan trie

goddess 2

dmu-thag m agic rope in Tibetan

m ythology 10 In

’dod-pa’i khams T (= S kama dhatu)

the phenom enal realm based on

desire 59

drang-srong bdun T n o f a con

stellation 102n

drod skyes T birth through heat

and water 59n

'du-byed T (= S samskara) the

aggregate o f karmic im pulses

57n’du-shes T (= S sam jfld) the

aggregate o f conceptualization

57n

effigy 56n 85, 96, 97, 100

em anation 66entity which is the basis o f a

being (= T m ing-gzhi) 52, 59n

G am podar (T sGam po brdar)

nam e o f a m ountain in Tibet 1

gcig rgyud “un ique transm ission”

in B onpo tradition 24

glud ransom effigies 56n

Great Vehicle (T = Theg-pa chen-po)

70, 84n

158

Index

grong-’jug T (S parakdyapravesana)

yogic practice 57

gSang-ba rig-pa gcer mthong-du

bshad-pa T category o f B onpo

doctrines 23

gShin-ije T god o f death 102n

gter-ma T “hidden treasure” 1,

19, 26n

gter ston T rediscoverer o f

hidden treasures 26n

gtor-ma sacrificial cake 35, 56n,

91gTsug gtorT (= S Us nls avijaya) a

goddess o f B uddhism pantheon

Gu-rub snang-bzher lod-po(Gyer-spung snang-bzher lod-po)

T n. o f a B onpo Master (VIII

cent) 22, 23, 27n, 28n, 66, 81, 83n

gZer mig T n. o f a B onpo text 6

gzugs T (= S rupa) form 57n

gzugs-kyi khams (= S rupadhdtu) the

world o f form s 59

gzugs-med-kyi khams (= S arupa-

dhdtu) the world o f form less

beings 59

Hinayana S (= T T heg sman)

vehicle o f 17

Insight (= T lhag mtong) 63, 72,

83n

Ja lus T achievem ent o f rainbow

body, final goal o f the rDzogs-

chen practices

karma S the law o f cause and

effect in Buddhist ph ilosophy

52, 74

Kar-ma gling-pa T n. o f a

Tibetan master (XIV cent.) 1, 14

Kashmir n o f an Indian region

22

Kay a S body 26, 57

khams-gsum T the three realms o f

the existence 57n

Khri-lde srong-brtsan Sad na

legs T n o f a Tibetan king (VIII- IX cent.) 19

Khri-srong ide-brtsan T n. o f

king (VIII cent.) 6, 19, 86

’khro rgyud T literary cycle o f

B onpo tradition 22n

Khrul-ba T illusion 83n

Khyung lung dngul mkhar T n

o f a place in West T ibet 22

Klong-chen Rab ’byam s pa T n o f

a rDzogs-chen master 19, 26n

Klong-sde T one o f the section o f

the rDzogs-chen system 19

klu T (= S naga) a class o f spirits

92, 93Kriya Tantra S (= T By a rgyud)

class o f Tantra 17

kun gzhi T basis o f all 25

kung-gzhi’i zhal shes sgron-ma T n.

o f a B onpo text 82n

Kun-tu bzang-po T n o f a

Tibetan divinity, sym bol o f

suprem e reality 13, 61, 67, 8 In

latencies 52

IDang-m a lhun-rgyal T n o f a

Tibetan master (X-XI cent.) 19,

26nLegs-bzhad mdzod T n o f a B onpo

text 101

Lho-brag T n. o f a region o f

Tibet 85

Li bshu stag-ring a B onpo sage

6Lig-mi-rhya (Lig m i rgya) n. o f a

king o f the ancient Zhang-zhung

kingdom 22

Lord of death (S Varna) 32, 89, 91,

94

159


lung-than n. o f a tree 96, 102n

Lus gnad rtsa’i khor-lo (The system

of the nadi of the body) T n. o f a

B onpo text 82n

Mahd yoga Tantra S (= T rNal byor

chen ibo) class o f Buddhist Tantra

17

Mahayana S (= T Theg chen) T he

great vehicle o f B uddhism 17, 25

Mamakz S n o f a Buddhist goddess

2

Ma-mo a class o f fem inine spirits

92-93, lO ln

Man ngag sde T one o f the

section o f rDzogs-chen system 19

mandala S mystic diagram 34, 35,

45, 56n, 58n, 91, 102n

M afijusrimitra S n o f an Indian

teacher 5

m em ories 63, 72

m ental body 65, 76

Meri T a cycle o f B onpo

scripture 27

Meru S nam e o f a m ountain,

axis mundi in Buddhist

cosm ography 33, 34, 91, 93, 94

Mi rtog thub pa T n o f a

Bodhisattva 31, 34, 36, 41, 45

ming gzhi entity, which is the

basis o f nam e 52 mKho-mthing T n. o f a place in

Tibet 85

mngal skyes birth from the w om b

59n

mtsho sman class o f fem inine

spirits 93, 1 0 In

M yang Ting ’dzin bzang-po T n

o f a Tibetan Minister and

Master o f rDzogs-chen 19, 26n

myos-ldan cosm ic cycle o f

intoxication 59n

nadi mystical channel in the

body 25

nang man ngag dmar khrid-du

bshad-pa T category o f B onpo

doctrines 23-24

ngar-glud T ransom effigy 102n

ngar zan T ransom effigy 35,

102n

ngo-bo T essential nature o f

reality 83n

nirmânakàya S (= T sprul-sku) body

o f apparition 41, 49, 53, 58

nirvana S state o f liberation from

illusory existence (as opposite o f

samsára) 67, 78, 82n

nyams-rgyud T type o f trans

m ission o f doctrines through

m editative experiences 23

nye brgyud T type o f direct

transm ission o f doctrines 22

Padmasambhava S n. o f a

Tan trie Master 1

Palmyra tree (= S tála) 34

Pândaravàsini S n. o f a B uddhist

goddess 2

parinirvàna final extinction o f

Buddha 5

phan yul T nam e o f a class o f

B onpo scripture 21

pho-ba T (= S sankranti) yogic

practice 57

Phyi Ua-ba spyi gcod-du bshad-pa T

category o f B onpo doctrines 23

Pleiades constellation 6

prána S breath 37-39

Pratyekabuddha S (= T Rang sangs-

rgyas) vehicle o f solitary B uddha 17

pure awareness (= T rig-pa) 61,

63-65, 65, 71-72, 75-76, 81n, 84

rang-byung ye-shes T self

originated w isdom 81, 83n

Index

rang-bzhin bar-do T the inter

m ediate period o f the nature 10,

20ransom rituals 85, 92

Ratnasambhava S n. o f a tan trie

deity 2rD o-ije chang T (= S Vajradhara)

n o f a Buddhist divinity 20 rdzogs-pa chen-po (rdzogs-chen) T

the tradition o f the great per

fection 4, 5, 9, 10, 12, 14, 21,

22, 25, 55n, 8 In, 86, 101

rDzogs-pa chen-po snying thig-gi lo-

rgyus chen-mo T n. o f a Tibetan

text 5rDzogs-pa chen-po zhang-zhung

snyan rgyud T B onpo tradition o f

teaching 6, 10, 20, 21

rdzogs-sku T perfected d im ension

in B onpo ontology 73, 83n

rdzus skyes T m iraculous birth

59nreligious protectors (= T bon-

skyong in B onpo religion and

chos-skyong in Buddhist, S

dharmapàla) 93, 10 In

rGyal-ba thod dkar T n. o f the

father o f the founder o f B onpo

tradition 6

rgyal-dgong T o f a class o f spirits

93, lO ln

rgyal-po a class o f spirits 92,

lO lnrgyu mthun-pa’i bag-chags T (= S

nisyanda vàsanâ) latencies which

correspond to the sam e level o f

the causes 59n

rgyur-lam T path o f mystic

transformation 12

rig-pa pure awareness 57n, 8 In

Rig-pa rang shar chen-poï rgyud T

n. o f a Tantra 58n

ring brgyud system o f Bonpo

transm ission 22

mam-par shes-pa (mam-shes) T

m ental consciousness 25, 57n

mam-par smin-pa’i bag-chags T (S

vipaka vasana) com plete

maturation o f past potentialities

59nmam-thar T hagiography 28n

rNying-ma-pa (rNying-ma) T one

o f the o ldest schools o f Tibetan

B uddhism 6, 9, 13, 17, 21, 55,

81rNying-ma’i rgyud bcu bdun T n. o f

a collection o f texts 4, 27n, 58n

rTags-gzigs n. o f a region in

which B onpos place the origin

o f their doctrines, to be found

as Tazikistan in the USSR 86

rtogs-pa T real understanding o f

the doctrines 8 In

rtsal T reflective capacity 82-83n

rtsal-gsum T the three powers

82n

sa-bdag T n. o f a class o f spirits

93, lO ln samadhi S (= T Ting-nge-'dzin) state

o f contem plation 36, 45, 49,

56nSamaya Tara S no. o f a Buddhist

goddess 2

sambkogakaya (= T longs-sku) body

o f co-fruition 2, 41, 48, 58n

samsara the condition o fordinary existence as opposed to

nirvana 2, 9, 12, 26, 48, 61

sangiti a literary form 20, 27

sBas bLo-gros dBang-phyug T n.

o f a rDzogs-chen Master 19

sbyin-sreg T (= S Homa) ritual fire

offerings 102n

161


sgong skyes T birth from an egg

59n

sGron-ma drug-gi gdam-pa T

(Doctrine o f six lights) n. o f a

text 24

sems sde T a section o f rDzogs-

chen system 19

Shen-rab M i-bo T n. o f the

founder o f B onpo tradition in

Tibet 5

sMan-ri T n. o f a B onpo

m onastery in Tibet 24

sme khor cycle o f 180 years in

Tibetan astrology 6, 7, 99n

sme-phreng cycle o f 60 years in

Tibetan astrology 6, 7, 102n

sNya-chen Li bshu sTag ring T

n. o f a B onpo sage 86, 89, 95, 100, lO ln

sNying-thig T. n o f a collection o f

scriptures 17, 19, 20, 26

sPrul-pa’i sku body o f em anation

in B onpo ontology 74, 83n

Srávaka S (= T Nyan-thos) vehicle

o f the Hearers 17

srid-pa bar-do T the intermediate

period o f existence 10, 12, 20

stong-pa nyid T vacuity 83n

Sútra S (= T mDo) a class o f

scripture 17

Tantra S (= T rGyud) a class o f

scripture 17, 20

Tantra of the Great secret Union of

the Sun and the Moon (= T Nyi-ma

dang zla-ba kha sbyor-ba gsang-ba’i

rgyud) n. o f a text 4, 5, 6, 10,11, 20, 54, 85

Tkpihriza T n o f a semi-legendary

B onpo sage 22, 23, 27n, 28n, 60, 83n

Tathagata S realized beings,

Buddha 77

The Doctrine of the six Lights (— T

sGron-ma drug-gi gdams-pa) n o f a

text 6, 10, 24

The Light which makes clear the

signs of death (= T Chi rtags gsal-

ba’i sgron-ma) n. o f a B onpo

text 10theg pa rum dgu’i bon T n. o f a

system o f classification o f B onpo

doctrines 21, 27n

thod-rgal esoteric practice o f

realization, particular to the

rDzogs-chen system 12, 15n, 55n

}thos grol T that which brings one

to liberation by hearing alone

12

three bodies (= T sku gsum) 62,64, 53, 83n

Tsang T n o f a region o f T ibet 22

tsha tsha T m iniature clay figure

95, 97, 99, 102n

tshor-ba T (= S vedana) sensory

perception 5 7 n

Tsong-kha-pa T n. o f the founder

o f the dGelugs-pa school 15

U ddiyana S place nam e (Swat) 1

Upayoga-tantra S (= T sPyod rgyud)

class o f Tantra 17

Uri bSod m am s rGyal m tshan T

n. o f a B onpo master (XII cent.)

81, 84n

Vairocana S n. o f a Tan trie

divinity 2, 86; n o f a Buddhist

Master o f VIII cent. 19

Vajra-dhara S n. o f a Tantric

divinity 31

Vajra-sattva S no. o f a Tantric

divinity 2, 45

Vajra-yana S (= T rDo-rje theg-pa)

T he Tantric Path 58n

162

Index

Vidyadhara S (= T Rig-'dzin)

Possessor o f pure Awareness 42, 58n

Vimalamitra S n. o f a Buddhist

Master 19

water light, loop for longdistances (T = rgyang zhags chu’i

sgron-ma) esoteric m etaphor to

indicate the eyes in rDzogs chen

tradition 25

w isdom (= T ye-shes) 57n

Yama S the Lord o f Death 32,34, 95, l Ol n

Yang-gsang gnas-lugs chod-du bshad-

pa category o f B onpo doctrines

23yoga S 54Yoga Tantra S (= T rNal-’byor-rgyud)

17

yogin T practitioner o f yoga 26,36, 42, 56n, 58n, 59n, 83n, 93,

95

zan T preparation o f flour and

water 56n

Zab-chos zhi khro dgongs-pa rang

sgrol T n. o f a collection o f texts

11Zhang-zhung n o f an ancient

kingdom 5, 6, 22, 27n, 86

Zhang-zhung snyan rgyud T n. o f a

transm ission o f B onpo rDzogs- chen teaching 21, 22, 23, 24, 28n, 82, 86

Zhi-khro dgongs-pa rang-grol T n.

o f a collection o f text 1, 3, 4

Zhva’i lha khang T n. o f a

tem ple in Central Tibet 19

163

SACRED TIBETAN TEACHINGSThe world-renowned Tibetan Book o f the D ead has its origin in the esoteric disciplines o f the 'Great Perfection' which represent the highest system o f meditation in the Tibetan religious tradition.

These texts — which date back to the pre- Buddhist Bonpo era — include The Great Secret Union o f the Sun and Moon and The Doctrine o f

the Six Lights. According to these esoteric writings all aspects o f the after-death experience — vivid lights, sounds, imagery — arc reflections o f one's own mind, and it is important to recognise that such appearances are essentially illusory. In this

way we can liberate ourselves from the causal chain o f birth, death and rebirth, and achieve transcendence from the world o f form.

Sacred Tibetan Teachings provides a fascinating insight into Tibetan mysticism and is a worthy

companion to W .Y. Evans-Wentz's classic works in this field.

Dr. GIACOMELLA OR O FIN O graduated in Tibetan Language and Literature at the Oriental Institute o f the University o f Naples. She spent a long period o f study at the Tibetan Bonpo Monastic Centre and has made several studies o f Tibetan religious communities in India and Nepal.

Cover illustration: Linda Garland

-C6.95 — UK, $10.95 — USA

$13-95 — Australia (recommended)

PRISM PRESS

Bridporc. D orse t, U K

AVERY PUBLISHING G R O U P I S B N 1 - 8 5 3 2 7 - 0 4 9 - 0

G arden C ity Park.

N Y 11040, USA

U N IT Y PRESS

Lindficld, N S W 2070. Australia

9781853270499

giacomella orofino - sacred tibetan teachings on death and liberation

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