Приложение 2: Перевод (англ.) и текст (тиб.) «Коренного текста *маргапхалы»

The root text of the *margaphala: translation and edition of the lam ‘bras bu dang bcas pa’i gdams ngag dang man ngag tu bcas pa

The Instructions on the Path, Together with Its Fruity Along with Technical Directions

Homage to the l otus feet of the holy teacher! I should now note the succinct expression of the “Path & Fruit”

[The Extensive Path]

I. [Teaching the Path Common to Both Existence and Nirvana.]

A. [The path taught as the triple appearance.]1

1. Sentient beings perceive impure appearance based on their defilements.

2. Yogins perceive the appearance of meditative experiences based on their concentration.

3. Sugatas perceive pure appearance based on the ornamental circle of their inexhaustible body, speech, and mind.

I. B. [ The path taught as the triple continuity]

1. The causal continuity of the universal field is the root continuity because it contains all of existence and nirvana.2

2. But for the physical body, which is the continuity of method, etc.,3 there is:

a. The causal consecration by means of the four trinities of site, etc., etc.4

b. The teaching by means of the four quinaries on the path, the generation stage, etc.5

c. The protection of the contemplative commitment, etc.6

d. Reparations made to Vajradaka, etc.,7 for faults and transgressions are to be done by satisfaction, etc,, through the five objects of the senses, etc.8

e. Through meditation on the four consecrations during the four times of daily practice of the path, based in the body, obscurations to great bliss become the articulate continuity with their clarification in the awakened state.9

3. The fruitional continuity of the Great Seal is omniscience through the four fruitional consecrations.10

I. C. [The path taught as the four epistemes.]

Having defined the fruit by the four epistemes, 11

I. D. [The path taught as the six instructions.]12

1. Meditative poisons are expelled by the three modes without the fault of incongruity, etc.13

2. (a) [Avoidance of and] reliance on food, activity, breathy semen, and a consort;

(b) bliss of the five essences; and (c) nomeparation from the experience of the five senses: with these one will rely on [i.e., partake of] the nectars.14

3. (a) The four channels of existence, the cakras, and the others,15 (b) On the first and last plane [one knot is released]; by the ten triples there is release through the untying of knots on the intermediate [ten stages].16

4. The poisons of ones perspective are expelled through meditation on the pure conceptualization on the path of clarifying the occurrence of thoughts.17

5. Since the five sense fields are not rejected by the five varieties of sensory consciousness, there is reliance on the nectar [of sensation].18

6. There is release through the pure phenomena dawning as primordially empty.19

I. E. [The path taught as the four aural streams]

There is the nonseverance of the foury the aural stream, of the secret mantrap etc.20

I. F. [ The path taught as the five forms of interdependent origination]21

1. Based on a physical body with distinguishing characteristics,

2. There is the interdependent origination of the limit of existence.

3. This is the interdependent origination dependent on another (paratantra).

4. The path here is the path [leading to] great awakening.

5. The interdependent origination of all phenomena is the sequential episteme.22

6. The purified great awakening is the underlying consciousness (alayavijnana).

7. The path is entirely completed by the five forms of interdependent origination.

I.G. [The special explanation of the protection from obstacles applying to the paths occupied with skillful means, insight, or both.]

1. Obstacles23 to the path for a yogin occupied with skillful means will be protected against as follows: by firm faith; or by the circle of protection, by muttering of mantras’ and by the knot of protection; or by the appearance of phenomena as mind, being interdependent origination, namely, dependent on another. Since the latter is like the reflection in a mirror, he will be thus protected by the nonseparation from the meaning of the ocean of reality.

2. Obstacles to the path for a yogin occupied with insight will come in two forms: external demons, which come when one does not comprehend them as the transformation of the two paths and eight perspectives and accomplishments; and the internal obstacles, which will come when one does not comprehend the signs and the ten paths, etc. There will be protection for these yogins when these obstacles are comprehended correctly.24

3. There is protection from the veils, the obscurations, and the loss of seminal fluid.25

II. [Teaching the Existential Path in which the Cakras Are Coaxed.]26

A. [Summary of the cause for the arising of concentration.]

1. Having obtained, from the path of accumulation, the four fruits separating one from the ordinary body speech and mind,27

2. By means of the three ways of coalescing the essence in the [seven] balanced modes,28

3. If one traverses the path according to the thirty-seven elements of awakening,29 having self-empowered30 the vital wind and the mind,

4. Then there are the four bases of psychic power (rddhipada)31 relating to undissipated cultivation32 the wind of activity and the masculine, feminine, and neuter winds.33 Because there is incineration by the gnosis of crossing overy34 at the first coalescence of the essence the channels open up as if by the winter wind with its “implement” [its frigid bite].35 [Thus there is discomfort] such as mental experience,36 dreaming of hones, etc., and physical discomfort in the channels. There are the knots of the various channels, etc,

5. The primary [and subsidiary] vital winds make ten. By the seven determinants of their constraint, the [five] subsidiary vital winds are by degrees internally arrested.37 Many of the seminal nuclei open up and become blended together with the foundation38 Based on that [meditation], the mind resides internally; the jive consciousnesses are collected internally; the jive aggregates are tamed; and there is the intermittent arrival and departure of gnosis.

6. There are visions, dreams, and [physical] experiences relating to undissipated cultivation, in three sections each [resulting in nine items total]. In the case of that [“heat”] preceded by conceptualization, the experience modifier the appearance of the triple world39

7. (a)40 When “earth” merges into “water”, there is an illusion. When “water” merges into “fire”, there is smoke. When “fire” merges into “air”, there is the appearance of fireflies. When “air” merges into consciousness, there is the ignition of a butter lamp. When consciousness merges into clear light, it is like the sky on a cloudless day. When the vital wind of “earth”, “water”, “fire”, or “air” coalesces with the mind, then [in the case of the vital wind of fire,] the entire triple world appears as if on fire. With the vital wind of water, the follicles of the body feel cold. With the vital wind of air} the mind cannot concentrate, and [in sleep, one dreams of] ones own flight and the rising of flocks of birds.41 With the equal operation of all four of the elemental vital winds [earthy, water, fire, and air], various goddesses offer their dance [in visions and dreams]. With the various mixtures of the vital winds of the four elements, one experiences smells and taster. With the preponderance of the vital wind of “space” [coalescing with the mindj, there is the physical feeling of bliss in the follicles.42

b. With the five nectars there is [the vision of] the bodies, etc., of the Sugatas.43 Through the Sihla [menstrual blood] there is the experience of the sun. Through the Gapura [semen] there is the experience of the moon. By the subtle seminal nuclei in the minor channels, there is the experience of the many stars.

c. (i) In controlling the channels, etc., there are the experiences of [the body as] a tree trunk and of the five emotions: desire, anger, and the rest [present as letters in the heart].44 There are the channels of anxiety, of sorrow, of demons, and the appearance of tears and yawning through the tear channel

c. (ii) One might coalesce in equal measure the vital wind and mind into the letters of the six families which first come together in the navel [during gestation].45 If so, then the whole triple world appears in light of the experience of being led into [birth among] the six families [of being, feeling] their dances and [vocalizing] their mantras; the experience is carried over into dreams and physical sensations.

c. (iii) From OM there is the concentration (samadhi) of meditation (dhyana), etc.46 If [the mind/vital wind] correctly merges into the AH of the woman’s “sky”, then the entire triple world appears as space. If they are merged into the citadel of the great mother, the perfection of insight, etc., then one experiences the dharmakaya and the liberation of subject and object. If [merged] into the clarity and lightness developed from the HUM, then one experiences the very pure sky of the self-originated gnosis. The channels are opened by the gradually abating “implement” of the wind in the intermediate coalescence of the essence.47 So, even with the discomfort of the seminal nuclei, there is stability of the visions in the world.48

II. B. [Explanation of the path that extensively delineates the cause for the rise of meditation.]49

Briefly, in [the letters] RAKSA, etc., the demons, etc., there is the sound from that which has a bell and vision like the pure eye of the gods.50 These are considered the occurrence of meditative experience from the “zenith of existence” (bhavagra) on down.51 Showing what is inexpressible, this method is hidden to [those on] the five [paths] and the ten [stages of the method of the Mahayana perfections].52

II. C. [The explanation of the path separate from hope and fear.]

The triple ternaries of inverted vital wind, etc., are the external interdependent origination of undissipated cultivation.53 The internal [interdependent origination] consists of the Jive dakinis [= five winds] and the five bodies of the Tathagatas [= five secretions].54 These [external and internal interdependent originations] are made the interdependent origination of great awakening. By this action, the yogin knows that the perfected powers (siddhi) arise from his own body. With this understanding, the thought of hoping or searching for these (siddhis) is cleansed. Knowing that the demons and obstacles to meditation are one’s own path and interdependent origination, then the defects are taken up as qualities. Thus, the intensity (heat: usmagata: drod) of the path, in order or out of order, is accepted for the chaos it is.55

II. D. [The path explained as the four awakenings.]56

As the Devaputra Mara comes on the path for a yogin occupied with insight, he is protected by the four awakenings.57

II. E. [Explanation of the path of the four bases of recollection.]58

Now the four bases of recollection pertaining to undissipated cultivation: As the sensory fields have been obstructed, the yogin thinks of the necessity of summoning and generating one’s chosen divinity} since there must be equal divisions within the meditation.59

II. F. [Fruit of the four bases of recollection]60

At the final coalescence of the essence, the channels are opened as if by [the summer] wind, which is without an ”implement” [harsh bite],61 With the coalescence of the seminal fluid within the six sensesy the yogin correctly cognizes the six recollections (anusmrti).62 He sees some nirmanakayas. Now as to the four correct renunciations (samyakprahdna)63 relating to undissipated cultivation [during the fourth consecration]: The disciple reflects on the cognition arisen following the third consecration by [his guru who is the same as] the nirmanakaya. He seeks for the hidden vein in his consort, a twelve-year-old “padmini”, who is a “happy one”, etc.64 The heart’s A [goes] to the tip of the “nose” of the avadhuti [central channel] and the “leisurely” and “mobile”, etc., forms of the vital wind are pushed within [the central channel] by the intellect with seasoned intelligence.65 By this means, there occurs the vajra posture of the body, speech, and mind.66 Then the vital wind is pressed by the seminal fluid [into the central channel]. Thus, one does not hear the sound of drums, etc., [and becomes unreceptive to the senses]. By these and indicative of them, one overcomes the Maras [obstacles] of thinking “this is sufficient”, etc. At that pointy the path of the internal Buddhas has proceeded to the zenith of existence. Although [previously] tolerance toward unarisen phenomena (anutpattikadharmaksanti) was difficult, now [the yogin experiences] tolerance toward emptiness. In the central channel, his mind returns to the nonconceptual, and even if the mind should migrate, there is tolerance. This is beyond all existential phenomena. Since the phenomena on the path of nirvana is completely perfected, this path constitutes the best of all phenomena (agradharma).

II. G. [Conclusion.]

In that manner – whether the experience is defective or not – the mind and vital wind are brought together into the “A of external form” and moved upward. Those elements arisen on the path are essence, proper nature, and characteristics.67

III. [Teaching the Supermundane Path That Revolves the Cakras.]

III.A 1. On the supermundane pathy by means of the path of external and internal interdependent origination.

The yogin obtains the naturally spontaneous nirmanakaya. Because of the generation stage path, one completes the vase consecration which purifies the body.

Now as to the seven branches of awakening that constitute the sign of this obtainments reality: they are the four citadels of the precious veins and the three ladies.68 Having thus seen the physical mandala, one engages the coming and going of conceptualization.69 He vibrates70 a hundred pure lands of the nirmanakayas, Intern [to the nirmanakayas in these hundred pure lands preach the Dharma], gives a hundred gifts, diffuses a hundred lights, teaches a hundred of those below himself, and becomes able to enter into a hundred different contemplations.71 Having in particular seen the basis for human existence72 in the vein of the six realms of beings, he experiences both happiness and apprehension.73 He is repulsed by [his previous] shameful behavior. At this moment he realizes the doctrines of the indivisibility of samsara and nirvana (‘khor ‘das dbyer med), which the teacher had previously imparted during the causal consecration.74 Then compassion is born, and tears naturally come. The yogin understands the different mentalities of others and bursts into laughter when he sees the various sensory objects. Because he sees the interior pure lands, [he can demonstrate] all the various miracles in a single moment.75 What is not seen internally is likewise not observed externally.At this moment, his penis becomes erect. In the same way as it is experienced when the seminal fluid is held at the tip of the vajra in the natural level,76 his entire body is intoxicated with bliss, and he feels overcome. He does not recognize the differentiation of self or other. The internal sign is that the breaths of inhalation and exhalation are each arrested by an inch.77 The external sign is that half the genital cakra is firm with the seminal fluid. This is the first stage, that of the path of vision.

2. Moreover, from the nirmanakaya the four fourfold consecrations are received.78 From the second staget which is on the path of cultivation, the yogin is able to vibrate, etc., a thousand pure lands of the nirmanakaya, etc. His qualities, etc., increase, and the coming and going [of conceptualization] cease. The internal sign is that inhalation and exhalation are each arrested by six inches. The external sign is that genital, navely and heart cakras are firm with the seminal fluid. He sees some of the sambhogakayas. This is the sixth stage, on the path of cultivation.

III.B. Again, from the sambhogakaya the four fourfold consecrations are received. Through the path on which is practiced the self-consecration, the yogin obtains the naturally spontaneous sambhogakaya. This is the conclusion of the secret consecration that purifies speech. The sign of its reality is that the yogin obtains authority over thejive faculties and over the five vital winds of the jive vitalfluids.79 He is unhindered in jive abilities and unhindered in his use of the gazes.80 He sees the seeds of the six families of beings within the bhagamandala and gains authority over the six seed syllables.81 He is able to teach the Dharma to beings in their own languages, and [his understanding] is unhindered toward the general and specific characteristics of phenomena,82 Having seen the eight source letters in the navel as [i.e., transform into] the vowels and consonants, he becomes unhindered toward the twelve branches of the Dharma announced by the Buddha and contained in the sutrapitaka.83 He is able to enjoy the jive nectars and the six flavors. The “pure sounds” are clarified by the six verse feet of “the syllable A”, etc.84 From the seventh stage up, he is able to vibrate, etc., the 108 pure lands of the sambhogakaya, etc., sealed within the four cakras.85 The internal sign is that inhalation and exhalation are each arrested by fully ten inches. The external sign is that as far as the throat and eyebrow cakras,the cakras are firm with the seminal fluid. This is the tenth stagey on the path of cultivation.

III.C. Again, from the dharmakaya the four fourfold consecrations are received. The path on which is practiced the method of the mandalacakra, purifies the mind.86 By means of that path, the yogin obtains the naturally spontaneous dharmakaya; this is the conclusion of the insight-gnosis consecration. The sign of its reality is that the yogin sees the fundamental bodhicittamandalay which is the quintessential essence that control the five powers and the five vital winds of bodhicitta; with the vision the signs become apparent.87 Having obtained the consecration of the three bodies of the Buddha and the five forms of gnosis, etc.y if one sees the Jive nectars coalescing into the appropriate vein, then one views the Buddhas working for the benefit of others.88 If one is sees the seminal fluid coalesced into [central channel from] the nirmanacakra [in the navel] to the mahasukhacakra [in the fontanel], then he sees the Buddhas subtly residing in the locus of Akanistha. If he sees the jive nectars and the five vital winds coalesce into the nirmanacakra in the navels then he sees the five families of the sambhogakaya, who. resident in the mothers’ bhaga, disseminate the secret [mantra path] to worthy bodhisattvas.89 If he sees the mudras quintessential essence, then he becomes unhindered toward the supercognitions.90 If he leads the essence into the letters inside the veins, then be will be unhindered toward magical powers. If he is subsequently reincarnated, then he will remember his previous existences. The internal sign is that inhalation and exhalation are each arrested by all twelve inches.91 The external sign is that the entire fontanel cakra is firm with the seminal fluid. This is the twelfth stage, on the path of cultivation.


1. Again, there is the four fourfold consecration. Through this path of culmination there is the ultimate purification by means of the ultimate interdependent origination. Through this path of the adamantine wave (rdo rje rba rlabs), there is the highest perfection of the Great Seal (mahdmudrd). It is the knowledge being (vidyapurusa), the path of the purification of ordinary existence. With this, the yogin obtains the naturally spontaneous svabhavikakaya. This stage is the culmination of the fourth consecration of the body, speech, and mind. The sign of its reality is that the eightfold noble path consists of the obtainment of the two fruits with the purification of the eight consciousnesses.92 Then this great earth is happy, delighted, and overjoyed, so that it quakes in six different ways.93 Sound [of defeat] resounds in the residence of Mara.94 The yogin sees the triple world in the place of the mudrd.95 Dakas assemble coming from distant areas. The eight varieties of dominion arise: minuteness and the rest.96 The internal sign is that both the vital winds of inhalation and exhalation enter into the central channel. The external sign is that half the usnisa is firm with the seminal fluid. This is the twelfth and a half stage.

2. Proceeding to the culmination of the fourth,or mental, consecration, the yogin obtains the unique fruity which is the sign of its reality,97 By means of bodhicitta, he breaks open the realm of existence which is the city of the Vindhya prince (*vindhyakumaranagaradharmadhatu).98 The yogin is able to vibrate, etc., myriads (prasuta) of the fruitional dharmakaya pure lands, etc.99 As soon as he obtains the thirteenth stage, he attracts consorts of the tenth stage, etc. The coalescence of the savor of the Tathagatas of the three times becomes the preceptor. By means of the interdependent origination that obtaim accomplishment in the vagina through the indivisibility of the chosen divinity and the teachery there is the path that completely purifies existence. Obtaining the naturally spontaneous exceedingly pure svabhavikakaya is the culmination of the fruit. The sign of its reality is that he is able to vibrate, etc., the fruitional svabhavikakaya pure lands without exception, etc. The internal sign is that the vital winds of inspiration and expiration are arrested in the central channel. The external sign is that the entire usnha is firm with seminal fluid. By means of the dissolution of the four gradations (gros bzhi thims) –  which constitute the interdependent originations of exterior and interior – since there is a transformation and elimination of defects in the experience of cultivation that has previously occurred, the yogin arrives at the thirteenth stage100. Then he becomes omniscient.

3. On this thirteenth stage, that of Vajradhara, interdependent origination appears as if in complete conformity. At the point at which he becomes a Buddha, all bis retinue also become Buddhas as a unit.

IV A. Now the adamantine vehicle of secret spells is really constituted by consecrations: those of the cause, the path, and the fruit. Although it is marked by conceptual thought, it realizes nonconceptual reality. Accordingly, there is the appearance of gnosis.

B. [The Deep Path, Middling Path, and Abbreviated Path]

The deep path of the teacher, the esoteric commitment, and the individual suppression through the physical body (*vapuhpratisamkhyanirodha).


The Instructions on the Path, Together with Its Fruity Along with Technical Directions is completed. Finished.


Lam ‘bras bu dang bcas pa’i gdams ngag dang man ngag du bcas pa1 bla ma dam pa’i zhabs pad la2 btud de | lam ‘bras gsung mdo bri bar bya |

[Lam rgyas pa]3

[l. ‘Khor ‘das thun monggi lam bstan pa]

A. [sNang ba gsum du bstan pa’i lam]

1. sems can la | nyon mongs pa la | ma dag pa’i snang ba4 |

2. rnal ‘byor pa la5 | ting nge ‘dzin la6 | nyams kyi snang ba |

3. bde bar gshegs pa la7 | sku gsung thugs mi zad pa rgyan gyi8 ‘khor lo la | dag pa’i snang bao ||

B. [rGyud gsum du bstan pa’i lam]

1. kun gzhi rgyu rgyud la ‘khor ‘das tshang has9 rtsa rgyud |

2. lus thabs rgyud stsogs10 | a a. gdan stsogs stsogs11 gsum pa bzhis12 rgyui dbang | b. lam du bskyed rim stsogs13 lnga pa bzhis bstan | c. mnyam gzhaggi dam tshig stsogs bsrung | d. rdo rje mkha’ 3gro stsogs kyi14 nyams chag15 bskang | ‘dod yon stsogs lngas16 mnyes pa stsogs [11] bya | e. lam gyi thun bzhi la dbang bzhi bsgoms17 pas lus la brten nas bde chen gyi sgrib pa ‘gag18 cing ‘tshang rgya bar gsal has bshad rgyud |

3. phyag rgya chenpo ‘bras but rgyud ni ‘bras bu’i dbang bzhis thams cad mkhyen to |

C. [Tskad ma bzhi ru bstan pa’i lam]

tshad ma bzhis ‘bras bu gtan la phab nas |

D. [gDams ngag drug tu bstan pa’i lam]

1. ‘gal ‘dus19 skyon med stsogs gsum gyis bsam gtan gyi dug dbyung |

2. a. zas J spyod lam | rlung | thig le | phyag rgya ma bsten | b. dwangs ma20 lnga’i bde ba dang | c. dbang po lnga nyams dang ma bral bus bdud rtsi21 bsten |

3.a. ‘khor ba’i rtsa bzhi dang | ‘khor lo rnams dang22 | gzhan rnams dang | b. sa thog mtha la23 re re | gsum pa bcus24 bar gyi rtsa mdud dral bus la dor |

4. ‘jug pa sel ba’i lam yid ‘dag pa’i rnam rtog bsgoms25 pas ha ba’i26 dug dbyung|

5. mam shes lngas yul lnga ma [12] spangs has27 bdud rtsi bsten |

6. dag pa’i chos rnams gdod nas stong par shar has la dor |

E. [sNyan brgyud bzhir bstan pa’i lam]

gsang sngags snyan brgyud28 stsogs bzhi ma chad pa29 |

F. [rTen ‘brel lngar bstan pa’i lam]

1. lus khyad par can la brten nas |

2. dngos30 po’i mtha’rten cing’brel bar ‘byung ba|

3. gzhan dbang rten ‘brel |

4. byang chub chen po’i lam |

5. chos thams cad rten cing ‘brel bar ‘byung ba lo rgyus kyi tshad ma31 |

6. kun gzhi’i32 mam shes dag pa’i byang chub chenpo |

7. rten cing ‘brel bar ‘byung ba lngas lam yongs su rdzogs pa’o |33

G. [Thabs shes kyi phyogs su lhung ba’i lam gyi bar chad srung ba’i bye brag bstan pa34]

1. thabs kyi phyogs su lhung ba’i rnal ‘byor pa’i lam gyi bar chad ni | dadpd brtan pos bsrung35 | srung ba’i ‘khor lo36 | sngags zlos | sngags mdud37 | chos rnams sems nyid snang ba | gzhan dbang rten ‘brel | gzugs brnyan yin phyir de kho na nyid rgya mtsho i don dang ma bral has bsrung |

2. shes rab la phyi’i bdud la38 lam gnyis | lta grub39 brgyad bsgyur ba ‘ong40 | nang lam41 stsogs bcu dang brda ma shes na ‘ong | shes pas42 bsrung |

3. grib dang sgrib pa thig le ‘dzag pa bsrung ||

II. [‘Khor lo “cham pa ‘jig rten pa’i lam bstan pa]

A. [Ting nge ‘dzin skye ba’i rgyu mdor bstan pa]

1. tshogs lam nas tha malpdi lus ngagytddang bralbcii43 ‘bras bu bzhi44 thob nas45 |

2. khams ‘du lugs gsum gyis46 phyogs med rnams dang |

3. rlung sems bdag byin gyis brlabs47 nas | byang chub kyi phyogs dang mthun pa’i chos sum cu rtsa48 bdun ltar lam bgrod na |

4. bsgom pa49 mi ‘chor ba’i rdzu ‘phrulgyi rkang pa bzhi ni50 | las kyi rlung | pho | mo | ma ninggi rlung | thod rgalye shes51 kyi me ‘bar has khams ‘dus pa dangpo dgun gyi rlungpo52 lag cha can gyis rtsa dral | sems gnas | rta rmi | rtsa lung gi zug ‘byung | rtsa sna [13] tshogs mdud stsogs |

5. gzhi rtsa ba’i rlung stsogs bcu53 | zin pa’i bye brag bdun gyis yan lag gi rlung rim gyis nang du ‘gag54 | thig le55 mang du kha ‘bu | rten mnyam du ‘dre56 | de la brten nas sems nang du gnas | mam shes lnga nang du57 ‘dus | phungpo lnga dul | ye shes kyi ‘gro ldog byed |

6. bsgom pa mi ‘chor ba’i mthong snang | rmi lam | nyams gsum gsum ni rnam rtog sngon du song ba ltar khams gsum kun du snang ngo |

7.a. sa chu la thim na smig rgyu | chu me la thim na du ba | me rlung la thim na srin bu me khyer | rlung rnam par shes pa la thim na mar me ‘bar ba | rnam par shes pa ‘od gsal la thim na nam mkha spnn med58 lta bu | sa chu me rlung dang rlung sems mnyam par ‘dus na khams gsum kun tu me lta bur snang ngo |59 chu rlung dang60 spu lus grang | rlung gt rlung ‘du ‘phro dang | rang ‘phur | bya ‘byung | ‘byung bzhi’i61 rlung mnyam rgyu dang | lha mo sna tshogs kyis gar mchod | ‘byung bzhi’i rlung sna tshogs dang dri ro | nam mkha’62 dang mnyam pa dang spu lu63 bde |

b. bdud rtsi lnga dang de64 bzhin gshegs sku stshogs | sihla dang nyi ma | ‘ga’ bur dang zla ba | rtsa bran65 rnams su thig phran66 dang skar ma |

c.i. rtsa ‘dzin stsogs su shing sdong stsogs | chags sdang rnam pa lnga dang | nyam nga67 lmya ngan | ‘dre i rtsa | mchi ma’i68 rtsar g.yal dang mchi ma | ii. lte bar dang po chags pa’i rigs drug giyi ger rlung sems mnyam par ‘dus na | rigs drug gi gar | sngags | der khrid pa | rmi lam | nyams lta bur khams gsum kun tu snang ngo69 | iii. OM las bsam gtan stsogs kyi ting nge ‘dzin | yum gyi mkha’ AH la70 yang dag par thim na khams [14] gsum nam mkha | yum chert mo shes rab kyipha rol tu phyin ma stsogs kyi pho brang du thim na71 chos sku nyams su myong zhinggzung ‘dzin72 grol | HUM las gsal zhing yang la73 rang byung74 giye shes nam mkha shin tu dri ma med | khams ‘dus pa bar pa rlung po75 lag cha bri has rtsa dral | thig le’i zug76 dang mthong snang brtan no |

B. [Ting nge ‘dzin skye ba’i rgyu rgyas par bstan pa’i lam bstan pa]

mdor na raksa stsogs su srinpo stsogs | dril77 can gyi sgra | lha’i mig mam par dag pa bzhin | srid pa’i rise mo man cad ting nge ‘dzin gyi nyams su ‘byung ba snyam byed pa | bshad kyis mi lang ba78 mtshon cing | lnga bcu la gsang |

C. [Re dogs dang bral ba’i lam bstan pa]

bsgom pa mi ‘chor ba’i phyi’i79 rten ‘brel rlung log80 stsogs gsum gsum ni | nanggi mkha ‘gro lnga81 | de bzhin gshegs pa’i sku lnga byang chub chert po’i rten ‘brel mdzad pas | dngos grub rnams rang las82 ‘byung bar shes shing | shes pas83 re zhing rtsol ba’i84 blo sel to | bdud dang go | sa rnams rang gi lam85 dang rten ‘brel du shes pas sky on yon tan du bslang zhing | rim pa yin min du skye ba’i drod86 byung rgyal du gtang ngo87 |

D. [Sad pa bzhir bstan pa’i lam bstan pa]

shes rab kyi phyogs su lhung ba’i lam la lha’i but bdud ‘ong has88 sad pa bzhis bsrung |

E. [Dran pa nyer gzhag gi lam bstan pa]

bsgom pa mi ‘chor ba’i89 dran pa nye bar gzhag pa bzhi ni |yul ‘gags pas90 rangyi dam gyi lha dang gug skyed kyi dgos pa bsam zhing | ting nge ‘dzin cha mnyam pas91 |

F. [(Dran pa nyer gzhag) dei ‘bras bu bstan pa]

khams ‘dus pa tha ma rlungpo lag cha bral has rtsa dral |92 skye mched drug gi nang du thig le ‘dus pas rjes su dran pa drug yang dag par shes | sprul sku ‘ga’ mthong | bsgom pa mi ‘chor ba’iy cing dag par spong ba bzhi ni | sprul sku las | dbang gsum gyi rjes la93 ‘byung ba’i94 shes pa bsam zhing | dgyes95 stsogs pad can bcu gnyis mat rtsa btsal [15] zhing | snying po’i A kun ‘dar96 gyi sna rtser dal rgyu97 stsogs rigs pas98 yid ‘jug pas | lus ngag yid rdo rje’i99 skyil krung bcas100 | thig les101 rlung non pas rnga sgra stsogs mi thos pas | chog shes pa stsogs kyi bdud choms has so102 | nang gi103 sangs rgyas rnams kyi lam srid pa’i rtse mor phyin cing | ma skyes pa’i104 chos la bzod par dka’ ba105 stong pa nyid kyi bzod pa106 | dbu mar sems rtog med log sems ‘phos na107 bzod pa | ‘khor ba’i chos las ‘das shing | my a ngan las ‘das pa’i lam chos rnams yongs su108 rdzogs pas chos rnams kyi nang na109 mchog go |

G. [mJug bsdud bstan pa]

de ltar nyams sky on can dang110 | sky on med dang | phyi dbyibs kyi A na111 yar rlung sems mnyam par ‘dus nas | lam du ‘byung ba rnams ngo bo | rang bzhin | mtshan nyid do112 ||

lll. [‘Khor lo bskor ba ‘jig rten las ‘das pa’i lam bstan pa]

A. i. ‘jig rten las ‘das pa’i lam la |

[rgyu] phyi nang rten113 cing ‘brel bar ‘byung ba’i lam gyis

[‘bras bu] sprul sku rang bzhin gyis lhun grub ‘thob par byed pa114 | bskyed pa’i rim pa’i lam nas115 | lus ‘dag par byed pa116 bum pa’i dbang mthar phyin |

[rtags] de kho na nyid kyi rtags byang chub kyi yan lag bdun ni | rtsa rtn po che’i pho brang bzhi | gtso mo117 gsum ste lus kyi dkyil ‘khor mthong nas118 | rtog pa’i119 ‘gro ldog byed | sprul sku’i zhing khams brgya bsgul zhing | nyan120 | sbyin brgya | ‘od brgya ‘gyed | mar brgya ‘ched121 | ting nge ‘dzin mi ‘dra ba brgya la snyoms par ‘jug nus | rigs drug gi rtsar khyad par du mi’i rten mthong na122 | dga ‘la123 g.yang za | ngo tsha la skyug bro | sngon bla mas rgyu dus na bstan pa’i124 ‘khor ‘das dbyer med de tsam na rtogs125 | snying rje skye | mchi ma ltung126 |[16] gzhan gyi sems sna tshogs shes | ‘dod yon sna tshogs mthong has dgod bro127 | rdzu ‘phrul sna tshogs skad cig mas128 ‘byung ba rnams nanggi zhing khams mthong has so | nang ma mthong bar phyi mi mthong | de tsam na lingga brtan | rdo rje’i riser129 lhan cig130 skyes pa’i sar thig le gnas pa ltar131 lus bde bas my os shtng brgyal132 | rang gzhan ngo mi shes | nang rtags rlung sor gcig gag133 | phyi rtags gsang gnas phyed thig les brtan |

[mjug bsdud] mthong lam134 sa | dang po’o ||

2. [rgyu]yang sprul sku las135 dbang bzhi bzhi136 |

[rtags] sgom lam sa gnyis nas137 sprul sku’i138 zhing khams stong la stsogs pa sgul ba139 la stsogs pa nus | yon tan stsogs ‘phel | ‘gro ldog stsogs ‘gag140 | nang rtags rlung sor drug ‘gag | phyi rtags gsang gnas lte snying141 thig les brtan | longs sku ‘ga’ mthong | [mjug bsdud] sgom lam sa drug pa’o142 |

B. [rgyu] yang longs sku las dbang bzhi bzhi |

[‘bras bu] bdag byin gyis rlabs143 pa’i rim pa’i lam nas longs sku rang bzhin gyis144 lhun grub ‘thob par byed pa | ngag ‘dag par byed pa gsang bat145 dbang mthar phytn | [rtags] de kho na nyid kyi rtags dbangpo lnga dang | dwangs ma lnga’i rlung lnga la146 mnga’ brnyes | nus pa lnga dang | lta stangs rnams147 la thogs pa med | bha ga’i dkyil ‘khor du148 rigs drug gi149 sa bon mthong | sa bon drug la mnga’ brnyes | sems can rnams kyi skad du chos ston cing | chos spyi dang rang gi mtshan nyid la thogs pa med | lte baryi ge i phyi mo150 brgyad A LI KA LIr mthong nas151 | mdo sde’i chos gsung rab yang lag bcu gnyis la thogs pa med | bdud rtsi lnga dang ro drug la longs spyod nus | tshangs pa’i dbyangs su gyur pa rnams A ni [17] yig ‘bru zhes stsogs152 drug gis gsal lo | sa bdun payan chad longs sku’i zhing khams ‘khor bzhi’i rgya dung phyur153 la stsogs pa sgul ba154 la stsogs pa nus | nang rtags rlung sor bcu ‘gag155 |phyi rtags mgrin156 smin thig les brtan |

[mjug bsdud] sgom lam sa bcu pa’o157 ||

C. [rgyu] yang chos sku las158 dbang bzhi bzhi |

[‘bras bu] sems ‘dag par byed pa159 dkyil ‘khor’khor lo’i thabs160 kyi lam nas chos sku rang bzhin gyis161 lhun grub ‘thob par byed pa shes rab ye shes162 kyi dbang mthar phyin |

[rtags] de kho na nyid kyi rtags stobs lnga dang163 byang chub kyi164 sems kyi rlung lnga spyod pai’i165 dwangs ma’i dwangs ma rtsa ba byang chub sems kyi dkyil ‘khor mthong nas rtags bstan pa166 | sku gsum ye shes lnga stsogs dban167 thob nas | bdud rtsi lnga rtsa gar ‘du ba mthong na168 | sangs rgyas rnams gzhan don mdzadpa mthong | sprul pa bde chen du169 thig le ‘du ba mthong na | sangs rgyas rnams ‘og min gyi gnas na xab mo la bzhugs pa mthong | lte ba sprul par bdud rtsi lnga dang rlung lnga ‘du ba170 mthong na | longs sku171 rigs lnga yum gyi bha ga na bzhugs nas skal ldan byang chub sems dpa’ la172 gsang ba sgrogs pa mthong | phyag rgya ma’i dwangs ma’i dwangs ma mthong na mngon shes la thogs pa med | rtsa yig rnams su dwangs ma ‘drongs na rdzu ‘phrul la173 thogs pa med [ de nyid slad spos na174 sngon gyignas rjes su dran | nang rtags rlung sor bcu gnyis ‘gag175 ] phyi rtags spyi gtsug hril thig les brtan176 |

[mjug bsdud] sgom lam177 sa bcu gnyis pa’o ||

D. 1. [rgyu]yang dhang bzhi bzhi178 |

[‘bras bu] mtharphytn gyi lam nas179 | mthar thug rten ‘brel gyis mthar thug [18] ‘dag par byed pa180 | rdo rje rba rlabs kyi lam nas181 | phyag rgya chen po mchog gi dngos grub | rig ma’i skyes bu srid pa mam par dag pa’i lam | ngo bo nyid kyi sku rang bzhin gyis182 lhun grub ‘thob par byed pa | bzhi pa lus ngagyid kyi183 dbang mthar phyin |

[rtags] de kho na nyid kyi rtags ‘phags pa’i lamyan lag brgyad ni | mam shes brgyad ‘dag kar ‘bras bu gnyis thob ste184 | sa chen ‘di ni185 dga’ zhing rangs la mgu | de mam pa drug tu g.yos186 | bdud gnas su sgra grag | phya rgya ma’i gnas su khams gsum mthong | mkha’ ‘gro rnams187 ring nas ‘du | HA RI MA  la stsogspa dbang phyug gi don brgyad ‘char | nang rtags srog rtsol A VA DHU TIr ‘jug188 | phyi rtags gtsug tor phyed thig les brtan |

[mjug bsdud] sa phyed dang bcu gsum pa’o ||

2. bzhi pay id kyi dbang mthar phyin | de kho na nyid kyi rtags ‘bras bu gcig thob ste189 | ‘bigs byed gzhon nu’i gron khyer chos kyi dbyings byang chub sems kyis ni ‘bigs | ‘bras bu chos sku’i190 zhing khams rab bkram la stsogs pa sgul ba191 la sogs pa nus | sa bcu gsum thob kar sa bcu ma la stsogs pa yid kyis bkug ste | slob dpon dus gsum bder gshegs bcud ‘dus yin192 | yi dam lha dang bla ma dbyer med las193 bha gar194 dngos grub len pa’i rten ‘brel gyis | srid pa mam par dag pa’i lam | ngo ho nyid kyi sku shin tu mam par dag pa rang bzhin gyis195 lhun grub196 ‘thob par byed pa197 ‘bras bu mthar phyin | de kho na nyid kyi rtags ‘bras bu ngo bo nyid kyi skui zhing khams197 ma lus pa la stsogs pa sgul ba198 la sogs pa nus199 | nang rtags srog rtsol A VA DHU TIr ‘gag200 | phyi rtags gtsug tor hril [19] thig les brtan201 | phyi dang202 nang gi rten ‘brel ‘gros bzhi203 thim pa rnams kyis sgom nyams204 skyon yod med phyed pas205 | sa bcu gsum pa’o206 | thams cad mkhyen to |

3. bcu gsum rdo rje ‘dzin sar207 rten ‘brel ‘grigs pa ltar snang208 | ‘tshang rgya kar ‘khor tshom bu gcig dang bcas te ‘tshang rgya209 |

lV. A. gsang sngags rdo rje theg pa ni210 | rgyu dang lam dang ‘bras bu’i dbang | rtog pas brtags kyang rtog med rtogs211 | ye shes snang ba de bzhin no |

B. [Lam zab ‘bring gsum du bstan pa]

lam zab bla ma | dam tskig| lus so sor brtags pa’i’ gogpa |

[Colophon] lam ‘bras bu dang bcas pa’i gdams ngag dang man ngag du212 bcas pa rdzogs sho || samaptam ithi ||

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