“EARRINGS OF THE INDIAN MAHĀSIDDHAS”: 7th KARMAPA’S ASTONISHING LEGACY OF INDIAN MAHĀMUDRĀ TEXTS. The 7th Karmapa’s handwritten, ‘dictated from memory’ vast collection of Indian Mahāmudrā texts (Chag Chen Gya Zhung): An overview of its publication, contents, and newly translated catalogue (English, Sanskrit Tibetan).

“The one who compiled these volumes, which are well known in the Snowland [of Tibet], [this] precious jewel of the precious Kagyu [lineage] called ‘Indian mahāmudrā works,’ was the incarnation of Lokeśvara, the seventh Karmapa Rangjung Tsokye Dorje, also known as Chodrag Gyatso.”
—Karma Tashi Chophel in his Introduction to the 19^th Century Pelpung edition,  Earrings of the Practice Lineage Siddhas 

“Mahāmudrā means the primordial awareness-great bliss. All beings, whomever and wherever they are, possess this primordial awareness-great bliss.”
–12^th Gyeltsab Rinpoche (Day 2 of the 2023 transmission of the Indian mahāmudrā texts)

Introduction

On 28^th March 2023, HE 12^th Gyeltsab Rinpoche began the oral transmission of what are called the Indian Mahāmudrā Texts (ཕྱག་ཆེན་རྒྱ་གཞུང), in the presence of HE 12th Zurmang Gharwang Rinpoche and HE 2nd Bokar Rinpoche at the Zurmang Monastery, Sikkim. Although I have visited this stunning monastery before, unfortunately, I was unable to attend this event in person. Although I did mention my concern about their serving murdered animals (meat) to staying guests there last time, particularly as the 17th Karmapa has specifically forbidden it for Kagyu followers and monasteries.  Nonetheless, as an offering to 12th Gyeltsab Rinpoche, the attendees and more general audience,  I wanted to share this short research post giving an overview of the history and contents of these Indian mahāmudrā texts, as well as a freely downloadable catalogue of all the titles in English, Tibetan and Sanskrit.

The presentation of the Indian mahāmudrā texts (phyag chen rgya gzhung) that 12th Gyeltsab Rinpoche is using is the largest and only Tibetan anthology ever compiled of these texts, by the 7^th Karmapa, Chodrag Gyatso (chos grags rgya mtsho, 1454-1506). Basically, all the Tibetan mahāmudrā teachings are based on 7^th Karmapa’s preservation of them. Another amazing Karmapa legacy indeed! [1]

In one of the first (and very few) academic articles on the 7^th Karmapa’s anthology, Prof. Klaus-Dieter Mathes (2011)[2] says that:

“In the thirteenth century certain aspects of the Kagyu (Bka’ brgyud) teachings on mahāmudrā became highly controversial, such as the assertion of the possibility of a sudden liberating realisation or of a beginner’s attaining mahāmudrā even without tantric empowerment. Such teachings were propagated by Gampopa (Sgam po pa) (1079–1153), but criticised by Sakya Pandita (Sa skya Paṇḍita) (1182–1251), who maintained that there is no conventional expression for mahāmudrā in the pāramitā tradition and that the wisdom of mahāmudrā can only be a wisdom that has arisen from empowerment.

Go Lotsawa Zhonu Pel (’Gos Lo tsā ba Gzhon nu dpal) (1392–1481) defended Gampopa’s notion of mahāmudrā, however, by pointing out its Indian origins in the persons of Jñānakīrti (tenth/eleventh century) and Maitrīpa (ca. 1007–ca. 1085), together with the latter’s disciple Sahajavajra (eleventh century). The works of these masters belong to a genre of literature that was eventually called “Indian mahāmudrā works”.

The other most recent and major work on the 7^th Karmapa’s collection of Indian mahāmudrā texts, is their actual translation by Karl Brunnholzl in several volumes called Sounds of Innate Freedom (Wisdom Publications, 2023). I have been unable to read his book because it is expensive, and I am based in India.  However, Brunnholzl was recently interviewed by Wisdom Publications podcast here. He only briefly speaks about the 7^th Karmapa’s contribution (44 minutes in), which is surprising, considering that was the entire textual basis for his book.[3] Interestingly, when he is asked about the 7^th Karmapa’s realisation of mahāmudrā itself, Brunnholzl states that he cannot say, but shares that if one looks at the 7^th Karmapa’s commentary on the Pramāṇavārttika, according to the scribe, it was basically composed  like a dohā/Song, with the 7^th Karmapa dictating the whole text from his mind, without looking at a book, which shows his level of memory and realisation! Brunnholzl also said he does not know why the 7^th Karmapa compiled these texts, but  as they include the entire spectrum of most of the texts in the Tengyur, and also texts that are not in there, it could be called the ‘Canon of the Mahāsiddhas’. Even more astonishing was that it was handwritten from memory before there was an actual Tibetan print of the Tengyur, which is why there are variations in those texts compared with the texts in the Tibetan Tengyur.

As to the question whether such commercially sold, and publicly available translations of such oral instruction texts for all is helpful, legitimate and permitted (many say it is not), see more on that below. Personally, I think not, as I explained in my Introduction to Dakini Translations here, it is important for a translator/scholar to have a deep connection to Vajrayāna texts, authors and practices. In fact, the 17^th Karmapa recently stated that qualified (or even unqualified) masters teaching mahāmudrā to unqualified students was pointless (and even potentially, harmful).

In any case, I thought it might be helpful for a general audience, interested in the historical background and general contents of the Indian mahāmudrā texts to offer this freely available and accessible article with a full catalogue.[4] In this article, there are the following topics:

1. Extant editions of the 7^th Karmapa’s collection with brief overview of 19th century Pelpung edition, compiled by Karma Tashi Chophel, a student of the 1^st Jamgon Kongtrul Lodro Thaye.
2. Brief overview of the contents/authors of the Indian mahāmudrā texts collection.
3. Should mahāmudrā texts be translated, taught and/or publicly shared for commercial purchase and general consumption, particularly by people who have not realised mahāmudrā?
4. Translation of 12th Gyeltsab Rinpoche 2023 Teaching on the meaning of Mahāmudrā (Day 2)
5. Appendix: Full catalogue of the English-language translated titles of the Indian mahāmudrā works (with Sanskrit and Tibetan) collection by 7^th Karmapa (based on the Pelpung edition). Downloadable as a pdf here:  Catalogue of the Indian Mahāmudrā texts collection of 7th Karmapa .

As is to be expected in the male-dominated scholarship, the female roots of these mahāmudrā sources and lineages is hardly, if at all mentioned. Brunnholzl very briefly talks in the interview about what initially seems like very few texts in the collection by women, which on looking more closely, the number of dohās/songs by women is significant, including famed female siddha Lakshminkara. For a more general discussion of the important female roots and teachers of Vajrayāna, see my presentation at the 4^th Vajrayāna conference in Bhutan, Going Back to the Roots of Vajrayāna here. For a particular focus on women in mahāmudrā, read the Unsung Heroines of Mahāmudrā and Source of Saraha’s Songs, here.

Music? For the sublime sounds of India: Exuberance of the Unmanifest by Sounds of Isha, If You Ever Loved by Niladri Kumar. For the 7^th Karmapa’s astonishing memory, Unforgettable by Nat King Cole, for the ‘innate’ state of great bliss-emptiness union, Nothing Even Matters by Lauryn Hill.

Dedicated to HH 17th Karmapa, may the lineage and teachings of the Karmapas and Karma Kagyu flourish in Tibet, India, Nepal and globally!

Written and compiled by Adele Tomlin, 9^th April 2023.

1. Extant online editions of the 7^th Karmapa’s Indian Mahāmudrā Texts collection and the 19th century Pelpung edition, compiled by Karma Tashi Chophel

According to Brunnholzl, the original Indian Mahāmudrā texts collection was handwritten by a scribe while the 7^th Karmapa dictated them from his memory. An astonishing feat indeed. In terms of online extant editions of the 7^th Karmapa’s three volumes of the Indian mahāmudrā texts, I do not know if  there is a copy of the handwritten edition or not.

The main extant edition, and the basis for all the contemporary editions, is the nineteenth century Pelpung three-volume edition, compiled by a student of Jamgon Kongtrul Lodro Thaye, Karma Tashi Chophel, called the Treasury of Instructions on the Definitive Great Mahāmudrā (Nges don phyag rgya chen po’i khrid mdzod). The original Pelpung edition can be seen online at BDRC[7]. I have included some screenshots of the first three folios below. A copy of this edition was published again in 1996[8]and also one in 2009 in China [9]. The texts are also published in a 2013 collection of Karmapa texts[10], these are all available at BDRC online. 

Regarding the Pelpung edition, Mathes (2011) explains that Karma Tashi Chophel wrote a 42 folio long outline (kar chag) to the Pelpung edition:

“The first three volumes of this collection contain a photomechanic reproduction of a Pelpung block print titled Indian mahāmudrā Texts (Phyag rgya chen po’i rgya gzhung). There is no colophon at the end, but the third volume (which is assigned the letter hūṃ) contains at the beginning an additional text with its own folio numbering and the title “A Short Index and Inventory [Showing] How the Three Volumes of Indian Mahāmudrā Works on True Nature Were Put Together as a Literary Source: Earrings of Accomplishment [for the] Practice Lineage.” This 42-folio-long Rgya gzhung dkar chag was composed by a disciple of Kongtrul Lodro Thaye (Kong sprul Blo gros mtha’ yas) (1813–99), Karma Tashi Chophel, at the monastic seat of Pelpung.” [2011:90]. [11]

In this outline text, Karma Tashi Chophel states that:

“The one who compiled these volumes, which are well known in the Snowland [of Tibet], [this] precious jewel of the precious Kagyu [lineage] called ‘Indian mahāmudrā works,’ was the incarnation of Lokeśvara, the seventh Karmapa Rangjung Tsokye Dorje, also known as Chodrag Gyatso.”

The printing blocks were then stored at the great Kagyu publishing house of Pelpung monastery in Do Kham.

However, the authorship of this text is not totally clear, as there is a text by that exact name accredited to the 7^th Karmapa himself, in the online collection called Collected Garland of the Karmapas’ Works, so it is not clear if Karma Tashi Chophel copied the 7^th Karmapa’s original outline text, or it was written by him. After all, Chophel’s teacher, Jamgon Kongtrul Lodro Thaye copied whole swathes of texts word for word by the Jonang and Shangpa Kagyu lineage master, Tāranātha on Kālacakra[12].

2. The Indian Mahāmudrā Texts: Overview of contents

In terms of the contents, there are three main cycles in the first volume, I refer to Mathes’ (2011) overview:

Three Main Cycles of the Indian Mahāmudrā texts

“At the beginning of the Pelpung (Dpal spungs) collection, we find the only text it draws from the Kangyur (Derge 404, Peking 58), the Anāvilatantrarāja, along with the commentary on it by Kumāracandra (Derge 1204, Peking 2334). It is not clear why the Anāvila is the only tantra which was included into the Indian mahāmudrā texts. Roger Jackson observed that it discusses topics—such as the natural purity of mind, the ultimate non-existence of all phenomena, and the necessity for non-conceptual meditation as the path to final wisdom—that had become closely associated with mahāmudrā in the late period of Indian Buddhism.

Besides this tantra, the first volume mainly contains three cycles of mahāmudrā works:

A) the seven sections on accomplishment/practice (Drubpa De Dun: གྲུབ་པ་སྡེ་བདུན);

B) the six works on essential [meaning] (Nyingpo Kor Drug: སྙིང་པོ་སྐོར་དྲུག); and

C) the twenty-five  ‘not engaging the mind’ root texts (amanasikāra) works (Yi la Mijepa: ཡིད་ལ་མི་བྱེད་པའི་ཆོས་ཉི་ཤུ་རྩ་ལྔ).

This classification of Indian mahāmudrā works in three cycles already existed at the time of Buton Rinchen Drub (Bu ston Rin chen grub) (1290–1364).”

1. The Seven Sections on Accomplishment (Drub-de Dun)

As can be read in my catalogue below, there are ten texts in this section of the cycle. Two of which are by the renowned female siddha, Lakṣmīṅkarā (daughter/sister/aunt/consort) of Indrabhūti. There are several also by Indrabhūti himself. The topics focus mainly on accomplishing  ‘the innate/co-emergent’ (lhan skyes) and ‘suchness’ (de kho na yid).

Mathes (2011:94) explains that Karma Tashi Chophel holds that the seven sections on accomplishment/practice represent an extract of the essence of all Highest Yoga tantras[13]. These works are all contained in the Explanatory Tantra (rgyud ’grel) section of the Tengyur.[14]  Again, leading one to wonder of the benefit or wisdom of these texts being translated and shared by well-meaning scholars who have not realised  mahāmudrā.

B) Six works on essential [meaning] (Nyingpo Kor Drug)

These six texts are works by Saraha, Nāgārjuna, Āryadeva, Devacandra, Sahajavajra and Kuddālapāda:

• Songs of the Treasury of Dohās

Skt. Dohākośagiti (D 2224, P 3068) by Saraha. དོ་ཧ་མཛོད་ཀྱི་གླུ

• Explanations on The Four Seals

Skt. *Caturmudrānvaya (D 2225, P 3069) by Nāgārjuna.[15] ཕྱག་རྒྱ་བཞི་རྗེས་སུ་བསྟན་པ

• The Purification of Mental Obscurations

Skt. Cittāvaraṇaviśodhana (D 1804, P 2669), by Āryadeva.  སེམས་ཀྱི་སྒྲིབ་པ་རྣམ་པར་སྦྱོང་བར་བྱེད་པ

• Illumination of Wisdom-Primordial-Awareness

Skt. Prajñājñānaprakāśa (D 2226, P 3070) by Devacandra.  ཤེས་རབ་ཡེ་ཤེས་གསལ་བ

• Compendium of Abodes/Abiding

Skt. Sthitisamuccaya (D 2227, P 3071) by Sahajavajra. གནས་པ་བསྡུས་པ

• Pith/Oral Instructions on the Inconceivable Stages

Skt. Acintyakramopadeśa (D 2228, P 3072) by Kuddālapāda. One of the “6 Texts on the Essence” (snying po skor drug), as well as part of the Guhyādyaṣṭasiddhisaṃgraha. བསམ་གྱིས་མི་ཁྱབ་པའི་རིམ་པའི་མན་ངག[16]

Mathes (2011: 95) gives a helpful overview that:

“All six works of this cycle are also contained in the Gyu Drel (rgyud ’grel) section of the Tengyur (Bstan ’gyur). To explain briefly their different points of view, in his Dohākośagīti Saraha describes unconventional techniques (he was critical not only of traditional forms of Buddhism, but also of the tantras) for experiencing the co-emergent nature of mind. A number of these dohās became an important Indian source for later mahāmudrā traditions.

The Prajñājñānaprakāśa presents mahāmudrā in the context of the four mudrās. While Devacandra (one of the four heart disciples of Maitrīpa) argues in this work that mahāmudrā must be preceded by a kind of preliminary wisdom attained with the help of a tantric consort (i.e. prajñājñāna), Maitrīpa suggests in his Sekanirdeśa an alternative approach, claiming (in SN 29ab) that mahāmudrā is also known as non-abiding. In his Sekanirdeśapañjikā, Rāmapāla (another of the four heart disciples of Maitrīpa) glosses “non-abiding in anything” as “not to reify” and “not to become mentally engaged.”

The works by the mahāsiddhas Āryadeva and Koṭali do not contain anything that specifically excludes non-tantric mahāmudrā, but in the last work, by Sahajavajra, reality is either approached through Madhyamaka analysis or experienced directly according to the tradition of Mantrayāna.”

C) The twenty-five  ‘not engaging the mind’ root texts (amanasikāra) works (Yi la Mi-jepa)

The next section of texts are:

 “what Maitrīpa’s disciples called the twenty-five amanasikāra works. In them, Maitrīpa expounds his view of non-abiding (Tib. rab tu mi gnas pa, Skt. apratiṣṭhāna) and the meditation practice of “not becoming mentally engaged” (Tib. yid la mi byed pa, Skt. amanasikāra).

Originally, each of these twenty-five works was Maitrīpa’s reply to a different question. Twenty-one of the twenty-five (or rather twenty-four) texts listed by Karma Bkra shis chos ’phel are contained in the Advayavajrasaṃgraha,  and thus available in the original Sanskrit. The three texts that are not in the Advayavajrasaṃgraha are the *Dohānidhināmatattvopadeśa (D 2247, P 3092), the *Saṃkṣiptasekaprakriyā (D 2244, P 3089), and the Genuine Secret Pith Instruction on Settling the Mind without Becoming Engaged in the Thought Processes of Projecting and Withdrawing (Shes pa spro bsdu med par ’jog pa’i man ngag gsang ba dam pa). The last of these is contained only in the Dpal spungs edition and is neither listed in Bu ston’s list of received teachings nor contained in the ’Bri gung manuscripts.”[17](Mathes, 2011: 96-7).

Other texts – Dohas and Songs

As can be seen in my catalogue below here, the rest of the texts, which have not been grouped into cycles, and which Mathes (2011) does not give an overview about, are mahamudra works and also many vajra dohās by great Mahasiddhas like Saraha, Kṛṣṇacaryā , Dombiheruka, Nāropa, Virūpa and Tilopa.

In particular, there are doha/songs of Saraha from his Three Cycles of Doha (Doha Kor Sum) and Eight Treasuries of Dohas (Doha Dzo Gye). As well as the famous (and often taught) Ganges Mahamudra by Tilopa. For my 2018 translation of that text, see here.

There are also many commentaries on these songs and oral instructions by Indian siddhas. Such as texts about non-conceptuality by Nāgārjuna and Āryadeva. In addition, there is a text called 25 Spiritual Biographies of Wisdom Dakinis.

For more detail on the titles, see the Appendix Catalogue below, which can also be downloaded as a pdf Catalogue of the Indian Mahamudra texts collection of 7th Karmapa

3. Should mahāmudrā texts be taught, translated and/or publicly shared for general commercial purchase and consumption?

Mahāmudrā was first taught as a whispered transmission to predestined students through the lineage of mahasiddhas (accomplished yogis and forest dwellers of the strangest kind) such as Saraha, Maitripa, and Tilopa. Generally, these texts and instructions are meant to be delivered by highly qualified masters (with genuine experiences and realisation) and qualified students in a one to one, retreat type situation.  For practitioners, they need to be qualified and ready, and have a qualified practitioner master (with the oral transmission and instruction of these texts from a qualified master)  to instruct them. Something increasingly rare and unlikely these days!  

Thus, translating and publishing these highly esoteric, advanced texts and instructions for commercial sale, and public use and consumption is deeply controversial. Some might argue it is even forbidden and with good reason, for example, see recent statement by Jonang head in Tibet, Jigme Dorje Rinpoche forbidding such commercial and public publication of the six yogas of Kālacakra[5].  After all, an oral (or written) transmission is certainly not the same as, or any substitute for actual instruction and practice of them, with a qualified master.

Brunnholzl informed me, on my request about his ‘lineage’ of these texts (which he seemed to find rather impertinent a question), that he had the oral transmission of the texts from HE Thrangu Rinpoche and was ‘commanded’ to translate them by his teacher, Dzogchen Ponlop Rinpoche.  However, this ‘personally offended’ reaction to my rather simple question from a fellow female scholar, from a person who has spent so many months translating such texts, is not only beyond comprehension but laughable too. Very Mahamudra in fact! “Is it ‘cos I is a woman?”, as the female Ali G might say!

Brunnholzl has also released recordings of him singing some of these vajra songs, which considering he does not seem to be realised Mahāsiddha of mahāmudrā (forgive me if I am wrong) is bold indeed. Yet, with all due respect to him as a translator-scholar, I found his rendition a tad dry and stiff, as opposed to their extremely juicy, realised content! Maybe that is just my faulty perception though….:-)

In any case, one might also wonder at the intellectual benefit of researching and translating these texts for a scholarly, non-practitioner audience other than intellectual gratification.  For example, HH 17^th Karmapa also recently taught in April 2023 that the reason the 8^th Karmapa did not teach mahāmudrā to people, was because his students were not ready and qualified for it. He also said it was pointless, and potentially harmful, for a non-realised teacher to teach mahāmudrā to those who are not ready or qualified (see here). Reading some of the scholarly and unrealised views on these texts, he has a very good point!

Frankly, and perhaps most importantly, most general practitioners simply do not have the money, time or inclination to read these expensive, hefty books, especially without such clear instructions on their application[6].   

4. 12th Gyeltsab Rinpoche transmission and teachings on the 7th Karmapa’s Collection of Indian Mahāmudrā Texts (Day 2, 2023 transmission)

On the first day,  12^th Gyeltsab Rinpoche first explained that Mahāmudrā was sometimes taught directly, sometimes indirectly in terms of the lineage from India of these Mahāmudrā texts, Naropa had the close lineage and Maitripa the long lineage. These Indian mahasiddhas passed the texts to Marpa Lotsawa who passed it to his students like Milarepa, who passed it down to his students, like Gampopa who then passed it to the 1^st Karmapa, Dusum Khyenpa. That within the Dagpo Kagyu lineages the lineage and practice of Mahāmudrā is practised by all.

 On the second day, Gyeltsab Rinpoche gave a brief explanation of the meaning of Mahāmudrā, there are three aspects: the ground, path and fruition Mahāmudrā.

“Abiding in all sentient beings is the great bliss primordial-awareness.  Great bliss primordial-awareness is mahāmudrā. It is present in all sentient beings.  It exists in Rinpoches, insects and ocean creatures. However, high or low a being, even Buddha, why do you have all the auspicious signs and symbols and light rays on your body? You are very special and not like ordinary beings. So he said: it comes from abandoning non-virtue and adopting virtue, from meditating on the state of reality. So the people then asked Buddha, so if hell-beings and hungry ghosts have great bliss primordial-awareness. As a result of negative actions and karma, sentient beings suffer. The ultimate state of reality does not rely or depend on a cause though. The abiding nature of mind/reality is unchanging. For this reason, some people asked the Shakyamuni we follow that path of abandoning non-virtue and adopting virtue, and meditating on the state of reality, will we become like you, the same ‘type/clan’ as you? Buddha replied “yes you will. You are the same ‘type/clan’ as Buddha. At first, I was also impure sentient being like you. Previously, I was born as animals many times. As a human I also cause harm to other sentient beings many times. Because of that karma I had to suffer. I recall this.

In the common teachings, you and I belong to the same ‘type’. In the extraordinary Vajrayana teachings, the nature of all beings is great bliss primordial awareness. Ultimately, the meaning is the same. Buddha taught the same meaning using different expressions due to the different ‘types’ and ‘tendencies’ (kham) of sentient beings.  That is why Buddha turned the wheel of Dharma many times. No one knew what Buddha knew. Previously, in India there had been many great masters, but none were omniscient like Buddha.

Buddha gave many examples in the Sutra and Tantra teachings.  Such as a precious jewel covered in mud and dirt. Or the sun covered by clouds. Or the Buddha’s form/Statue buried in mud and dirt that one cannot see. There are many examples, of after digging up the soil in foreign places discovering the Buddha’s image or forms. This is an example of the nature of reality, mahāmudrā. So the example is that defilements and stains cannot destroy, or cover up the nature of mind and reality or ultimate truth. These defilements are unnatural and temporary.  The abiding reality of the primordial-awareness mind cannot be stained or destroyed.”

BIBLIOGRAPHY/SOURCES

Brunnholzl, Karl (2023) Innate Sounds of Freedom: Volume 5. Wisdom Publications

Mathes, Klaus-Dieter:

(2011)‘The Collection of ‘Indian Mahāmudrā Works’ (phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho’. In Mahāmudrā and the bKa’-brgyud Tradition (PIATS 2006: Tibetan Studies: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter 2006; vol. 25), ed. Roger R. Jackson & Matthew T. Kapstein, 89–127. Königswinter: International Association for Tibetan Studies

(2016) A Fine Blend of mahāmudrā and Madhyamaka: Maitripa’s Collection of Texts on Non-Conceptual Realization (Amanasikara), (Sitzungsberichte Der Philosophisch-Historischen Klasse),

Krug, Adam (2021):

“Chapter 2 The Seven Siddhi Texts (Grub pa sde bdun): Remarks on the Corpus and Its Employment in Sa skya-Bka’ brgyud Mahāmudrā Polemical Literature”. In Mahāmudrā in India and Tibet. Leiden, The Netherlands: Brill. 

Chapter 2 The Seven Siddhi Texts (Grub pa sde bdun): Remarks on the Corpus and Its Employment in Sa skya-Bka’ brgyud Mahāmudrā Polemical Literature”. In Mahāmudrā in India and Tibet. Leiden, The Netherlands: Brill. 

Ulrich Timme Kragh, (2015) Tibetan yoga and mysticism : a textual study of the yogas of Nāropa and Mahāmudrā meditation in the medieval tradition of Dags po.   Studia Philologica Buddhica Monograph Series vol. 33. The International Institute for Buddhist Studies.

Tomlin, Adele (2020-2023):

GOING BACK TO THE ROOTS OF VAJRAYĀNA: A 21st Century review of the female and yogic roots of Vajrayāna, monastic vows and tantric practice, and the invisible, silent female consort

UNSUNG HEROINES, MOTHERS OF MAHĀMUDRĀ AND SOURCE OF SARAHA’S SONGS : Re-telling the (her)stories of the symbolic ‘arrow-maker’ Dakhenma, and the ‘radish-curry’ cook gurus of siddha, Saraha

DAKINI IS TRUTH!’ TILOPA’S ‘OVERLOOKED’ FEMALE TEACHERS AND ENTERING ‘UNCONVENTIONAL’ CONDUCT (TUL-ZHUG)

BIOGRAPHIES OF MAHASIDDHA TILOPA: Catalogue of Biographies and ‘Ḍākinī’s Instruction to Tilopa on the Bardo’

NEW TRANSLATION: Tilopa’s Gangama Māhamudrā Instructions

Kagyu Mahāmudrā : origin of the term, distinction between Sūtra and Secret Mantra Mahāmudrā , and pith advice from Je Gampopa by 17th Karmapa

Wrathful deities and the way to eliminate ‘enemies’ and ‘obstacles’: HE Garchen Rinpoche on Karma Chagme’s ‘Union of Mahamudra and Dzogchen’

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ENDNOTES

[1] The fact that the Wikipedia entry for mahāmudrā, does not even mention the 7^th Karmapa’s collection and legacy, demonstrates that a) it is not well-known and/or Wikipedia’s rather subjective, biased and inaccurate use of sources and viewpoints.

[2] Mathes, Klaus-Dieter. 2011. ‘The Collection of ‘Indian Mahāmudrā Works’ (phyag chen rgya gzhung) Compiled by the Seventh Karma pa Chos grags rgya mtsho’. In Mahāmudrā and the bKa’-brgyud Tradition (PIATS 2006: Tibetan Studies: Proceedings of the Eleventh Seminar of the International Association for Tibetan Studies, Königswinter 2006; vol. 25), ed. Roger R. Jackson & Matthew T. Kapstein, 89–127. Königswinter: International Association for Tibetan Studies

[3] As the interviewer, Daniel Aitken, points out when he thinks of mahāmudrā he does not think of 7^th Karmapa at all, whom he associates with logic, epistemology and so on, but more of the 3^rd , 8^th and the 9^th Karmapas.

[4] I have not read, or had access to Brunnholzl’s volumes to refer to when doing this, due to the expensive cost of the book and being based in India.

[5] The head of the Jonang lineage in Tibet, Jigme Dorje Rinpoche, for example, recently issued a letter stating that all translations of texts on the Six Yogas of Kālacakra in their Dro Kālacakra tradition should not be published commercially for general public use and consumption. However, despite that, several scholars have gone ahead and translated and published them, in particular, the Tsadra Foundation have published such texts without permission or transmission it seems.

[6] The same was also said in the PhD of scholar, Michelle Sorensen regarding Sarah Harding’s translations of many Chod texts. What audience are these people writing for and more importantly, what qualifications, experience, transmissions and permissions do they have to even do so? The answers to these questions is not very clear. See my article mentioning that here.

[7] gNas gsar bkra shis chos ʼphel, editor. Phyag rgya chen poʼi rgya gzhung. dPal spungs dgon pa. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW3CN636. Accessed 7 Apr. 2023.

[8]  Nges don phyag rgya chen poʼi khrid mdzod. [rNam par rgyal ba dpal zhwa dmar baʼi chos sde], 1997. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW23447.

[9]  Karma pa 07 chos grags rgya mtsho, editor. Nges don phyag chen rgya gzhung dang bod gzhung. Par gzhi dang po, Si khron dpe skrun tshogs pa si khron mi rigs dpe skrun khang, 2009. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW1KG12589

[10] Karma pa sku phreng rim byon gyi gsung ʼbum phyogs bsgrigs. dPal brtsegs bod yig dpe rnying zhib ʼjug khang, 2013. Buddhist Digital Resource Center (BDRC), purl.bdrc.io/resource/MW3PD1288.

[11] Mathes (2011:92) translates the passage about the publication of the Pelpung text as:

“When Lama Byang chub chos ’phel of the Ja sbra family was looking for a project to support, Mkhan chen bla ma Bkra shis ’od zer, another disciple of Kong sprul Blo gros mtha’ yas, suggested that he sponsor the carving of printing blocks for a new edition of Chos grags rgya mtsho’s collection of Indian mahāmudrā works. After recounting the reasons for Bkra shis ’od zer’s choice, the Rgya gzhung dkar chag adds some other interesting details, such as how the Sa skya scholar Phun tshogs rgyal mtshan edited the copy to be used for setting the Dpal spungs print:

After that, when he looked for original texts, pure, clear-cut text transmissions proved to be somewhat rare in these parts (surrounding Dpal spungs). Having gathered some texts—from the Dpal spungs bla brang and from Kun mkhyen ’Jam pa’i dbyangs of Rdzong [g]sar (i.e. Rdzong gsar Mkhyen brtse’i dbang po, 1820–92)—and having looked up what is in the Sde [dge] prints of the precious Bstan ’gyur, [Phun tshogs rgyal mtshan and his team] corrected the original text [and] carefully compared [it with all] texts…. Many learned masters have problems when it comes to carefully editing for correct spelling, metre, and meaning, but a close disciple of the Venerable Blo gter (i.e. ’Jam dbyangs blo gter dbang po, 1847–1914) who was the Evaṃ9 Thar rtse Zhabs drung Rin po che and a vessel in the ocean of tantra classes, [namely] the monk Phun tshogs rgyal mtshan and [others], skilled and without equal in correcting Tibetan, earnestly rendered their service of comparing and correcting the texts many times.”

[12] Another recent article about Karma Tashi Chophel’s outline text was written by Krug (2021), sadly I have been able to read it as it is not available for free online. However, as this text is not the main subject of this note, I mention it here as a potential resource. Krug, A. C. (2020). “Chapter 2 The Seven Siddhi Texts (Grub pa sde bdun): Remarks on the Corpus and Its Employment in Sa skya-Bka’ brgyud Mahāmudrā Polemical Literature”. In Mahāmudrā in India and Tibet. Leiden, The Netherlands: Brill. doi: https://doi.org/10.1163/9789004410893_004

[13] See also Krug, A. C. (2020). “Chapter 2 The Seven Siddhi Texts (Grub pa sde bdun): Remarks on the Corpus and Its Employment in Sa skya-Bka’ brgyud Mahāmudrā Polemical Literature”. In Mahāmudrā in India and Tibet. Leiden, The Netherlands: Brill. doi: https://doi.org/10.1163/9789004410893_004

[14] Mathes (2011: 94) explains that : “The ’Bri gung chos mdzod , in which the first four of the seven sections on accomplishment are identical with the ones in the Dpal spungs edition, contains the extra information that this cycle of seven sections on accomplishment consists of mahāmudrā works by masters from Uḍḍiyāna.”

[15] We may assume that this is the very same text as the Phyag rgya bzhi gtan la dbab pa, *Caturmudrāviniścaya. This text explaines the so called four Mudrās. Those are: Karma,- Dharma,- Maha- and Samayamudra. A similar tex title is found in the “collected works of Advayavajra” (Adyavavajrasamgraha), aslo known as Maitripa, which doesn’t allow to identify the authorship of this text beyond any doubts.

[16] Mathes states that: Buton lists the same texts in a slightly different order, and the ’Bri gung manuscript includes Maitrīpa´s Sekanirdeśa (D 2252, P 3097) instead of the Prajñājñānaprakāśa.

[17] Mathes (2011) further explains that:

“Its attribution to Maitrīpa thus seems to be doubtful. But given that it was a secret pith-instruction, it was perhaps understood within the tradition as a work that was hidden without having been formally translated by an Indian paṇḍita and a Tibetan lo tsā ba, and thus lacks a record of its Indian title and a colophon. Still, the text found its way into the Bstan ‘gyur (D 2251, P 3096). The Phyag chen rgya gzhung contains further mahāmudrā works, most of them dohās, but they have not been grouped together into further cycles.”

APPENDIX

Indian Mahāmudrā Texts Catalogue Compiled by 7^th Karmapa, Chodrag Gyatso

Compiled and translated by Adele Tomlin

1. King of Tantras, The Unstained One

Skt. Śrī-anāvilatantrarāja (O 58)[1].  རྒྱུད་ཀྱི་རྒྱལ་པོ་རྙོག་པ་མེད་པ

2. Commentary on The Great King of The Unstained Yoga Tantra

Skt. Śrī-anāvilayogatantramahārājapañjikā (O 2334) by Kumāracandra.  རྙོག་པ་མེད་པའི་རྣལ་འབྱོར་གྱི་རྒྱུད་ཆེན་པོའི་དཀའ་འགྲེལ

The Seven Texts of Attainment (Drub-de Dun)

3. Accomplishing[2] Secrets

Skt. Śrī-guhyasiddhi (T 2217, O 3061) by Padmavajra.  གསང་བ་གྲུབ་པ

4. Accomplishing the Ascertainment of Method and Wisdom

Skt. Prajñopāyaviniścayasiddhi (T 2218, O 3062) by Anaṅgavajra (Lag med pa’i rdo rje; student of Padmavajra).   ཐབས་དང་ཤེས་རབ་རྣམ་པར་གཏན་ལ་དབབ་པ་སྒྲུབ་པ

5. Accomplishing Primordial-Awareness (Yeshe)

Skt. Jnanasiddhi-[sadhanopayika] (T 2219, O 3063) by Indrabhūti (student of Anaṅgavajra). ཡེ་ཤེས་གྲུབ་པ་ཞེས་བྱ་བའི་སྒྲུབ་པའི་ཐབས་སློབ་དཔོན་ཨིནྡྲ་བྷུ་ཏིའས་མཛད་པ

6. Accomplishing Non-duality

PSkt. Advayasiddhi (O 3064) by Lakṣmīṅkarā (daughter/sister/aunt/consort of Indrabhūti). གཉིས་མེད་གྲུབ་པ

7. The Oral/Pith Instructions[3] on Reality – The Great Secret of Secrets

Skt. Mahāguhyatattvopadeśa, acoording to the Tibetan, the title should be Guhyamahāghuyatattvopadeśa (P 3065). By Dārikapa. གསང་བའི་གསང་བ་ཆེན་པོ་དེ་ཁོ་ན་ཉིད་ཀྱི་མན་ངག

8. Accomplishing Reality By Following After the Illumination of Objects/Things

Skt. Vyaktabhāvānugatatattvasiddhi (P 3066). Authorship is uncertain: Yoginī Cintā or Vilāsavajra/ Lilavajra/ Lalitavajra/ sGeg pa’i rdo rje.  དངོས་པོ་གསལ་བའི་རྗེས་སུ་འགྲོ་བའི་དེ་ཁོ་ན་ཉིད་གྲུབ་པ

9. Accomplishing the Innate/Co-emergent[4]

Skt. Sahajasiddhi (P 3067) by Ḍombiheruka.  ལྷན་ཅིག་སྐྱེས་གྲུབ

10. The King of Accomplishing the Innate/Co-emergent

Skt. Sahajasiddhi(rāja) (T 2260) by Indrabhūti. ལྷན་ཅིག་སྐྱེས་གྲུབ་རྒྱལ་པོ་ཨིནྡྲ་བྷཱུ་ཏིས་མཛད་པ

11. Commentary on the Root Text “Accomplishing the Innate”

Skt. Sahajasiddhipaddhati (O: 3108) by by Lakṣmīṅkarā. A commentary on the the Sahajasiddhi of Indrabhūti. This text does give an very early account of the life stories of 12 Siddhas. [5] ལྷན་ཅིག་སྐྱེས་གྲུབ་གཞུང་འགྲེལ

12. The Glorious Accomplishment Of Reality[6](Tattva)

Skt. Śri-tattvasiddhi by Keralipa. (O: 3109) དཔལ་དེ་ཁོ་ན་ཉིད་གྲུབ་པ

Six Texts on the Essence (Nyingpo Kor Drug)

13. Songs of the Treasury of Dohās

Skt. Dohākośagiti (P 3068) by Saraha. དོ་ཧ་མཛོད་ཀྱི་གླུ

14. Teachings on The Four Seals

Skt. Caturmudrānvaya (O 3069, T 2225) by Nāgārjuna. ཕྱག་རྒྱ་བཞི་རྗེས་སུ་བསྟན་པ

15. The Purification of Mental Obscurations

Skt. Cittāvaraṇaviśodhana (O 2669, T 1804) by Āryadeva.  སེམས་ཀྱི་སྒྲིབ་པ་རྣམ་པར་སྦྱོང་བར་བྱེད་པ

16. Illumination of Wisdom-Primordial-Awareness

Skt. Prajñājñānaprakāśa (O 3070, T 2226) by Devacandra.  ཤེས་རབ་ཡེ་ཤེས་གསལ་བ

17. Compendium of Abodes/Abiding

Skt. Sthitisamuccaya (T 2227) by Sahajavajra. གནས་པ་བསྡུས་པ

18. Oral Instructions on the Inconceivable Stages

Skt. Acintyakramopadeśa (P 3072) by Kuddālapāda. One of the “6 Texts on the Essence” (snying po skor drug), as well as part of the Guhyādyaṣṭasiddhisaṃgraha.  བསམ་གྱིས་མི་ཁྱབ་པའི་རིམ་པའི་མན་ངག

25 Texts on non-engagement of mind (yid la mi byed pa’i chos nyi shu rtsa lnga)

19. Clarifying Bad Views

Skt. Kudṛshtinirghata (P 3073) by Advayavajra/Maitripa. ལྟ་བ་ངན་པ་སེལ་བ

20. Commentary on the Difficult Points of Clarifying Bad Views

Skt. Kudṛṣṭinirghātapañjikā (P 3075) by Advayavajra/Maitripa.  ལྟ་བ་ངན་སེལ་གྱི་དཀའ་འགྲེལ

21. Teaching the utterly clear illumination of Union [Yuganaddha]

Skt. Yuganaddhaprakāśa (P 3081) by Advayavajra/Maitripa. ཟུང་དུ་འཇུག་པ་རབ་ཏུ་གསལ་བར་བསྟན་པ

22. Oral Instructions on Reality Called Dohati

Skt. Dohānidhināmatattvopadeśa (P 3092) by Advayavajra/Maitripa. དོ་ཧ་ཏི་ཞེས་བྱ་བ་དེ་ཁོ་ན་ཉིད་ཀྱི་མན་ངག

23. Five Plays of Method and Wisdom

Skt. (Prajñopāya)-Premapañcaka (P 3082, 3091) by Advayavajra/Maitripa. ཐབས་དང་ཤེས་རབ་རྩེ་བ་ལྔ་པ

24. Clear Teaching on Total Non-Abiding

Skt. Apratiṣṭhānaprakāśa (P 3079) by Advayavajra/Maitripa. རབ་ཏུ་མི་གནས་པ་གསལ་བར་བསྟན་པ

25. Six Verses on the innate/co-emergent

Skt. Sahajaṣaṭka (P 3074) by Advayavajra/Maitripa. ལྷན་ཅིག་སྐྱེས་པ་དྲུག་པ

26. Six Verses on Madhyamaka

Skt. Madhyamaṣaṭka (P 3076) by Advayavajra/Maitripa. དབུ་མ་དྲུག་པ

27. Teaching on Mental Non-engagement

Skt. Amanasikārādhāra (P 3094) by Advayavajra/Maitripa. ཡིད་ལ་མི་བྱེད་པ་སྟོན་པ

28. Five [Verses] on Uninterruptedness

Skt. Nirbhedapañcaka. མི་ཕྱེད་པ་ལྔ་པ

29. Five Verses on Joy and Love

Skt. Premapañcaka (P 3091) by Advayavajra/Maitripa དགའ་གཅུགས་ལྔ་པ

30. Definitive Teaching on Illusion

Skt. Māyānirukti (P 3078) by Advayavajra/Maitripa. སྒྱུ་མ་ངེས་པར་བསྟན་པ

31. Definitive Teaching on Dream

Skt. Svapnanirdesha (P 3077) by Advayavajra/Maitripa. རྨི་ལམ་ངེས་པ་བསྟན་པ

32. Ten Verses on Reality

Skt. Tattvadaśaka (P 3080) by Advayavajra/Maitripa.  དེ་ཁོ་ཉིད་བཅུ་པ

33. Clarification of Great Bliss

Skt. Mahāsukhaprakāśa (P 3084) by Advayavajra/Maitripa. བདེ་བ་ཆེན་པོ་གསལ་བ

34. Precious Garland of Reality

Skt. Tattvaratnāvalī (P 3085) by by Advayavajra/Maitripa. དེ་ཁོ་ན་ཉིད་རིན་པོ་ཆེའི་ཕྲེང་བ

35. Thorough Teaching on Reality

Skt. Tattvaprakāśa (P 3086) by Advayavajra/Maitripa. དེ་ཁོ་ན་ཉིད་རབ་ཏུ་བསྟན་པ

36. Complete explanation on the Seals of the Five Tathāgatas

Skt. Pañcatathāgatamudrāvivaraṇa (P 3087) by Advayavajra/Maitripa. དེ་བཞིན་གཤེགས་པ་ལྔའི་ཕྱག་རྒྱ་རྣམ་པར་བཤད་པ

37. Concise Summary of the Purpose of Empowerments

Skt. Śekatātparyasaṃgraha (P 3088) by Advayavajra/Maitripa.  དབང་གི་དགོས་པ་མདོར་བསྡུས་པ

38. Concise Summary of Empowerment Activities

Skt. Saṃkṣiptasekaprakriyā (P 3089) by by Advayavajra/Maitripa. དབང་གི་བྱ་བ་མདོར་བསྡུས་པ

39. Five Natures

Skt. Svabhāvapañcaka by Advayavajra/Maitripa. རང་བཞིན་ལྔ་པ

40. Twenty Verses on Mahayāna

Skt. Mahāyānaviṃśikā (P 3093) by Advayavajra/Maitripa. ཐེག་པ་ཉི་ཤུ་པ

41. Twenty Verses on Mahayāna-Reality

Skt. Tattva(mahāyāna)viṃśikā (P 3095) by Advayavajra/Maitripa.  དེ་ཁོ་ན་ཉིད་ཐེག་པ་ཆེན་པོ་ཉི་ཤུ་པ

42. Definitive teaching on Empowerment

Skt. Sekanirdeśa (P 3097) by Advayavajra/Maitripa. དབང་བསྐུར་བ་ངེས་པར་བསྟན་པ

43. Oral Instructions on Placing[the Mind] without Elaborating or Supressing Thoughts

Skt. Jñānotsāhagrāhākaraṇapratiṣṭhānopadeśa by Advayavajra/Maitripa. ཤེས་པ་སྤྲོ་བསྡུ་མི་བྱེད་པར་འཇོག་པའི་མན་ངག

Other texts

44. Extensive Commentary On The Four Seals – The Precious Essence

Skt. Caturmudrāmahābhāṣyaratnhṛdaya (P 3104) by Bhitakarma. ཕྱག་རྒྱ་བཞིའི་རྒྱ་ཆེར་འགྲེལ་པ་རིན་པོ་ཆེའི་སྙིང་པོ

45. Commentary on “the Definitive Teaching on Empowerment”

Skt. Śekanirdeśapañjikā (P 3098) by Rāmapāla.[7] དབང་བསྐུར་ངེས་པར་བསྟན་པའི་དཀའ་འགྲེལ

46. Extensive Explanation on “Ten Verses on Reality”

Skt. Tattvadaśaka by Sahajavajra. དེ་ཁོ་ན་ཉིད་བཅུ་པའི་རྒྱ་ཆེར་བཤད་པ

47. Vajra Words

Skt. Vajravacana by Vajrapāni.  རྡོ་རྗེའི་ཚིག

48. Six Stages of Meditation

Skt. Bhāvanakramaṣaṣṭhaka by Tattva. བསྒོམ་རིམ་དྲུག་པ

49. Precious Light

Skt. Ratnābhāsa by Nāropa. རིན་པོ་ཆེའི་འོད

50. The Precious Oral Instructions – The Nine Letters

Skt.  Rantopadeśayavānava by Śakyaśrībhadra. གདམས་ངག་རིན་ཆེན་འབྲུ་དགུ

51. Verses Descended From Space

Skt. Ākāśāvatāraśloka ནམ་མཁའ་ལ་བྱོན་པའི་ཚིགས་སུ་བཅད་པ

52. Saraha’s Vajra Songs From the Mahāmudrā Treasury of Body, Speech and Mind

The so-called three cycles of Dohā (Vajra-songs) of Saraha (snying po skor gsum). ཆུ་འཛིན་ང་རོ་ལས་བྱུང་བའི་ཡན་ལག་བདུན་པ

53. Mahāmudrā Oral Instructions of Body, Speech Mind Treasury at the Moment of Death

Skt. Mahāmudrāmaraṇopadeśa by Saraha. ཕྱག་རྒྱ་ཆེན་པོ་སྐུ་གསུང་ཐུགས་ཀྱི་མཛོདཕྱག་རྒྱ་ཆེན་པོ་འཆི་ཁ་མའི་མན་ངག

54. Oral Instructions on the Great Seal – A Treasury of Dohās

Skt. Dohākoṣanāmamahāmudropadeśa by Saraha. This text is part of the so-called “8 Dohā treasuries” (do ha mdzod brgyad). དོ་ཧ་མཛོད་ཕྱག་རྒྱ་ཆེན་པོའི་མན་ངག

55. Explanation on the Verse in Twelve Stanzas

Skt.  Dvādaśakavyākhyā by Saraha. ས་ར་ཧའི་ཚིགས་སུ་བཅད་པ་གཉིས་པའི་རྣམ་པར་བཤད་པ

56. The Dohā of The Alphabet

Skt. Kakhasyadohā by Saraha. ཀ་ཁའི་དོ་ཧ

57. Explanation of the Dohā of the Alphabet

Skt. Kakhasyadohāṭippaṇī by Saraha. ཀ་ཁའི་དོ་ཧའི་བཤད་པ

58. Oral Instructions on Reality – Dohā Song of the Peak

Skt. Tattvaupadeshashikharadohagiti. དེ་ཁོ་ན་ཉིད་ཀྱི་མན་ངག་རྩེ་མོ་དོ་ཧའི་གླུ

59. The Treasury of Dohās by Kṛṣṇacaryā

Skt. Dohākoṣa (O 3510) by Kṛṣṇacaryā/Kṛṣṇacaryā/Kāṇha. སློབ་དཔོན་ནག་པོ་རྡོ་རྗེས་མཛད་པའི་དོ་ཧ་མཛོད.

60. Extensive Commentary on “the Treasury of Dohās of the Glorious Krishnavajra”

Skt. Śri-Kṛṣṇavajrapādadohākoṣaṭīkā (O 3151, 5049) by Amṛtavajra. དོ་རྗེས་མཛད་པའི་དོ་ཧ་མཛོད་ཀྱི་རྒྱ་ཆེར་འགྲེལ་པ

61. Commentary on the Treasury of Dohās

Skt. Dohākoṣapañjikā. Commentary on Saraha’s Dohākoṣa by Advayavajra. དོ་ཧ་མཛོད་ཀྱི་དཀའ་འགྲེལ

62. Treasury of Dohās

Skt. Dohānidhikoṣopadeśa by Saraha. དོ་ཧ་མཛོད་ཀྱི་དཀའ་འགྲེལ

63. A Song Full of an Inexhaustible Treasury

Skt. Dohānidhikoṣopadeśa by Saraha. མི་ཟད་པའི་གཏེར་མཛོད་ཡོངས་སུ་གང་བའི་གླུ

64. Vajra Verses of the Close/Whispered Lineage

Skt. Karṇatantravajrapāda by Nāropa. སྙན་བརྒྱུད་རྡོ་རྗེའི་ཚིག་རྐང

65. Vast Explanation and teachings on the essence of A Song Full of an Inexhaustible Treasury

Skt. Dohānidhikoṣopadeśa by Saraha. མི་ཟད་པའི་གཏེར་མཛོད་ཡོངས་སུ་གང་བའི་གླུ་ཞེས་བྱ་བ་གཉུག་མའི་དེ་ཉིད་རབ་ཏུ་སྟོན་པའི་རྒྱ་ཆེར་བཤད་པ

66. Great, powerful yogi, Virūpa’s Treasury of Dohās

Skt. Virūpadohakosha. དོ་ཧ་མཛོད་ཅེས་བྱ་བ་རྣལ་འབྱོར་གྱི་དབང་ཕྱུག་ཆེན་པོ་བིརྺ་པས་མཛད་པ

67. Tilopa’s Dohās

Skt. Tillipadadoha. ཏིལླི་པའི་དོ་ཧ

68. Commentary on a Half of a Sentence About The Teaching on Non-abiding of all Dharmas of Reality Written in Verses

Sarvadharmāpratiṣṭhāna nāma Tattvagāthābhedaṭīkā by Avadhūtipāda. ཆོས་ཐམས་ཅད་རབ་ཏུ་མི་གནས་པའི་དེ་ཁོ་ན་ཉིད་ཚིགས་སུ་བཅད་པ་ཕྱེད་ཀྱི་འགྲེལ་པ

69. Purifying Objects

Skt. Vastupariśodhaṇa by Nāgārjuna. དངོས་པོ་སྦྱོང་བ

70. Thoroughly Examining Non-conceptuality

Skt. Nirvikalpaprakaraṇa by Āryadeva. རྣམ་པར་མི་རྟོག་པའི་རབ་ཏུ་བྱེད་པ

71. Realising What is Not Realised

Skt. Abhodabhodaṇa by Advayavajra/Maitripa. མ་རྟོགས་པ་རྟོགས་པར་བྱེད་པ

72. Thorough Examination of the Compendium of Essence

Skt. (Sarva)sārasamuccayaprakaraṇa by Śrī-Ānandavajra. སྙིང་པོ་ཀུན་ལས་བཏུས་པའི་རབ་ཏུ་བྱེད་པ

73. Root Text of Amṛtasiddhi/Accomplishing Nectar

Skt. Amṛtasiddhimūla by Virūpa.  བདུད་རྩི་གྲུབ་པའི་རྩ་བ

74. The Oral Instructions on Mahāmudrā by Tilopa

Skt. Mahāmudropadeśa by Tilopa.[8]ཕྱག་རྒྱ་ཆེན་པོའི་མན་ངག་བླ་མ་ཏིལླི་པས་མཛད་པ

75. Concise Mahāmudrā in Verse

Skt. Mahamudrasañcaya by Nāropa. ཕྱཧ་རྒྱ་ཆེན་པོའི་ཚིག་བསྡུས་པ

76. Stages of Self-Blessing by Saraha. Svādhiṣṭhānakrama by Saraha. བདག་བྱིན་གྱིས་རློབ་པའི་རིམ་པ་དཔལ་ས་ར་ཧ་ཆེན་པོས་མཛད་པ
77. Twelve Verses of Oral/Pith Instructions

Skt. Dvādaśopadeśagātha by Saraha. མན་ངག་གི་ཚིགས་སུ་བཅད་པ་བཅུ་གཉིས་པ

78. Investigation of The Mind

Skt. Cittaparīkṣaṇa. སེམས་བརྟག་པ

79. Meditating on the Abiding Reality of Objects

Skt. Vastusthitibhāvana. དངོས་པོའི་གནས་ལུགས་བསྒོམ་པ

80. Treasury of Verses

Skt. Dohākoṣa by Dipaṅkarapakṣita. ཚིགས་སུ་བཅད་པའི་མཛོད

81. Verse in Five Stanzas

Skt. Gāthapañcaka by Kṛṣṇācārya. This Text includes another short Vajragīti (dpal rdo rje’i glu) by the same author. ཚིགས་སུ་བཅད་པ་ལྔ་པ

82. Meditative Absorption/Samten on Yogic Conduct

Skt. Yogācāradhyāna by Karopa. རྣལ་འབྱོར་སྤྱོད་པའི་བསམ་གཏན

83. Glorious Virūpa’s Eighty-four Stanzas

Skt. Śri-Virūpapādacaturaśīti by Virūpa. བིར་ཝ་པའི་ཚིག་རྐང་བརྒྱད་ཅུ་རྩ་བཞི

84. Songs of (Tantric) Conduct from Commentary on the Treasury of Songs

Skt. Caryāgītikoṣaṭīkā (O 3141) by Munidatta. Famous collection of so-called “Performance Songs” of some of most famous among the 84 Great Siddhas. སྤྱོད་པའི་གླུ་ཡི་མཛོད་ཀྱི་འགྲེལ་པ

85. Commentary On Five and a Half Verses by Nāgārjuna

Skt. Sardhapañcagāthaṭīkā (P 3125) by Nāgārjuna.  སློབ་དཔོན་ཀླུ་སྒྲུབ་ཀྱིས་མཛད་པའི་ཚིགས་སུ་བཅད་པ་ཕྱེད་དང་ལྔའི་འགྲེལ་པ

86. Oral Instructions On The Four Seals/Mūdras

Skt. Caturmudropadeśa (P 3143) by Advayavajra/Maitripa. ཕྱག་རྒྱ་བཞིའི་མན་ངག

87. Vajra Song by Nāropa

Skt. Vajragīti by Nāropa. ན་རོ་པའི་རྡོ་རྗེའི་གླུ་གཉིས

88. Vajra Song of Kṛṣṇavajra

Skt. Vajragīti by Kāṇha/Kṛṣṇavajra. ནག་པོ་པའི་རྡོ་རྗེའི་གླུ་གཉིས

89. Song of the Innate/Co-emergent

Skt. Sahajagīti by Śāntadeva. ལྷན་ཅིག་སྐྱེས་པའི་གླུ

90. Song on How to Abandon Concepts

Skt. Vikalpaprahānagīti by Lilapa. རྣམ་རྟོག་སྤངས་པའི་གླུ

91. Inner Heat/Tummo Practice Song of Treasury of Dohās

Skt. Karmacaṇḍalikādohākoṣagīti by Virūpa. ལས་ཀྱི་གཏུམ་མོའི་དོ་ཧ་མཛོད་ཀྱི་གླུ

92. The Thigle/Bindu Drop of Spring Song of Treasury of Dohās

Skt. Grīṣmabindudohākoṣagīti perfromed by Saraha from the transmission of Kāṇha/Kṛṣṇavajra. དཔྱིད་ཀྱི་ཐིག་ལེའི་དོ་ཧ་མཛོད་ཀྱི་གླུ

93. Instructions on the Innate/Co-emergent

Skt. Sahajaprajñapti, but titled as Sahajopadeśa, by Medhina. ལྷན་ཅིག་སྐྱེས་པའི་གདམས་པ

94. The Stages of Unsurpassable Yoga

Skt. Anuttarayogakrama (T 2403), but title as Anuttarasarvaśuddhikrama, by Bāṅgaja. བླ་མེད་ས་བབྱོར་བའི་རིམ་པ

95. Meditation on the Unborn View and Conduct

Skt. *Dṛṣṭicaryotpannabhāvana (P 3261) by Panaha. ལྟ་སྤྱོད་སྐྱེ་མེད་ཀྱི་སྒོམ་པ

96. Stages of Meditation on the Non-dual root

Skt. *Advayanāḍibhāvanakrama (O 3264) by Nilakhandha. གཉིས་མེད་ཀྱི་རྩ་བསྒོམ་པའི་རིམ་པ

97. Subtle Yoga Practice

Skt. *Sūkṣmayoga-udvahana (P 3264) by Samudra. ཕྲ་བའི་རྣལ་འབྱོར་གྱི་ཉམས་ལེན

98. The View of the Songs from the Treasury of Dohās of Inherent Nature

Skt. *Svabhāvadohākoṣadṛṣṭi (T 2342) by Lūhipa/Lūyipa.རང་བཞིན་གྱི་དོ་ཧ་མཛོད་ཀྱི་གླུའི་ལྟ་བ

99. A Dohā Song on the Fruit of View, Meditation and (Tantric) Conduct

Skt. *Bhāvanadṛṣṭicaryāphaladohāgītika (T 2345) by Saraha. ལྟ་སྒོམ་སྤྱོད་པ་འབྲས་བུའི་དོ་ཧའི་གླུ

100. A Song on Reality, from the Treasury of Dohās

Skt. *Dohākoṣatattvagīti (T 2346) by Kararina. དོ་ཧ་མཛོད་ཀྱི་དེ་ཉིད་ཀྱི་གླུ

101. A Song on Conduct, from the Treasury of Dohās

Skt. *Caryādohākoṣagīti (T 2347) by Kaṅkabalana. སྤྱོད་པའི་དོ་ཧ་མཛོད་ཀྱི་གླུ

102. The View of the Song on Innate Joy, from the Treasury of Dohās

Skt. *Sahajānandadohākoṣagītikādṛṣṭi (T 2348). ལྷན་ཅིག་སྐྱེས་དགའི་དོ་ཧ་མཛོད་ཀྱི་གླུའི་ལྟ་བ

103. Song on the View of the Sugata

Skt. *Sugatadṛṣṭigīti (T 2349). བདེར་གཤེགས་ཀྱི་ལྟ་བའི་གླུ

104. The Dohā Song of the Reality of Wind

Skt. *Vāyutattvadohāgītikā (T 2350) perfromed by Mahipa from the transmission of Kāṇha/Kṛṣṇavajra. རླུང་གི་དེ་ཉིད་ཀྱི་དོ་ཧའི་གླུ

105. Song of Four Vajras

Skt. *Caturvajragīti (O 3180) permormed by Advayavajra from the transmission of Amarasiṃha.  རྡོ་རྗེ་བཞིའི་གླུ

106. Song of Maitripa. བླ་མ་མཻ་ཏྲི་པའི་གླུ
107. Two Songs of Saraha. ས་ར་ཧ་པའི་གླུ་གཉིས
108. Vajra Song of Virūpa. བི་རཱུ་བྱེད་པའི་རྡོ་རྗེའི་གླུ
109. Song of Kanapa ཀ་ན་པའི་གླུ
110. Songs of Gurudhiśtijñāna. བླ་མ་དྷི་ཥྚི་ཛྙཱ་ནའི་གླུ་རྣམས
111. Song of Karnara. ཀརྞ་རའི་གླུ
112. Song of Maticitra. མ་ཏི་ཙི་ཏྲའི་གླུ
113. Two Songs of Vada. ཝ་དའི་གླུ་དང་གཉིས་ཙམ
114. Song of Ācarya Viravairocana. ཨཱ་ཙརྱ་དཔའ་བོ་རྣམ་པར་སྣང་མཛད་ཀྱི་གླུ
115. Song of Nāro Paṇḍita ནཱ་རོ་པཎྜི་ཏའི་གླུ
116. Song of Luhipa. ལཱུ་ཧི་པའི་གླུ
117. Song of Dombipa. ཌོམྦི་པའི་གླུ
118. Song of Virūpa. བི་རཱུ་པའི་གླུ
119. Song of Kambala. ལྭ་བ་པའི་གླུ
120. Song of Mahāsukhata. མ་ཧཱ་སུ་ཁ་ཏའི་གླུ
121. Song of Prasara. རྣལ་འབྱོར་བ་པྲ་ས་རའི་གླུ
122. Song of Nāgārjuna. ཀླུ་སྒྲུབ་ཀྱི་གླུ
123. Two Dharma songs of Dipankara Shrijnana. དཱི་པཾ་ཀཱ་ར་ཤྲཱི་ཛྙཱ་ནའི་ཆོས་ཀྱི་གླུ་གཉིས
124. The View of the Songs of (Tantric) Conduct, from the Dohās

Skt. *Dohācaryāgītidṛṣṭi performed by Kirapa from the transmission of Lūhi/Lūyi. དོ་ཧ་སྤྱོད་པའི་གླུའི་ལྟ་བ

125. View of Emptiness

Skt. *Śūnyatādṛṣṭi by Śabara. སྟོང་པ་ཉིད་ཀྱི་ལྟ་བ

126. View Free from both Happiness and Suffering

Skt. Sukhaduḥkhadvayavigatadṛṣṭi (T 2427) by Śantipa. བདེ་སྡུག་གཉིས་བྲལ་གྱི་ལྟ་བ

127. View Without Connection

Skt. *Asaṃbandhadṛṣṭi (T 2428) by Kaṃpala. This collection contains another song bearing the same title, but authored by Kāṇha/Kṛṣṇavajra. འབྲེལ་མེད་ཀྱི་ལྟ་བ

128. View Without Craving

Skt. *Asaṃbandhasārgadṛṣṭi (T 2429) by Kaṃpala. ཞེན་མེད་ཀྱི་ལྟ་བ

129. View of Emptiness and Compassion

Skt. *Śūnyatakaruṇādṛṣṭi (T 2430) performed by Catrapa from the transmission of Āryadeva. སྟོང་ཉིད་སྙིང་རྗེའི་ལྟ་བ

130. View of the Jewel Mind

Skt. *Manoratnadṛṣṭi (T 2431) performed by Dheta from the transmission Kanapa. སེམས་ཉིད་རིན་ཆེན་གྱི་ལྟ་བ

131. View of the Eight Suchnesses

Skt. *Tattvāṣṭadṛṣṭi (T 2432) by Indrabhūti. དེ་ཉིད་བརྒྱད་ཀྱི་ལྟ་བ

132. View Overcoming Concepts About Nature of Mind

Skt. *Cittakalpaparihāra(dṛṣṭi) (T 2433) performed by Lakṣmi from the transmission of Kaṅkala Mekhala. སེམས་གྱི་རྟོག་པ་འཇོམས་པའི་ལྟ་བ

133. View on Pain

Skt. *Śokavinodadristi (T 2434) performed by Bhahura from the transmission of Mahala. མྱ་ངན་ཀྱི་ལྟ་བ

134. View on Mind-Only

Skt. *Cittamātradṛṣṭi (T 2435) performed by Advayavajra from the transmission of Saraha. སེམས་ཙམ་གྱི་ལྟ་བ

135. View of (Tantric) Conduct of Skull-cup of Compassion

Skt. *Karuṇākapālacaryādṛṣṭi (T 2436) performed by Sarabhakha from the transmission of Dharikapa. སྙིང་རྗེ་ཐོད་པ་སྤྱོད་པའི་ལྟ་བ

136. View of No Connection

Skt. *Asaṃbandhadṛṣṭi (T 2437) by Kāṇha/Kṛṣṇavajra. This collection contains another song bearing the same title, but authored by Kampala. འབྲེལ་མེད་ཀྱི་ལྟ་བ

137. View of Reality/Tathāgata

Skt. *Tathatādṛṣṭi (T 2438) by Dharikapa. དེ་བཞིན་ཉིད་ཀྱི་ལྟ་བ

138. Song of Tantric Conduct

Skt. *Cryāgīti by Atiśa. Alternatively the title is found as tShul khrims kyi spyod pa’i glu blangs pa – *Śīlacaryāgītigṛhīta. སྤྱོད་པའི་གླུ་ཡི་འགྲེལ་པ ཚུལ་ཁྲིམས་ཀྱི་སྤྱོད་པའི་གླུ་གར་བླངས་པ

139. Commentary on The Song of Tantric Conduct

Skt. *Caryāgītivṛtti (O 2212) by Atiśa. ཚུལ་ཁྲིམས་ཀྱི་སྤྱོད་པའི་གླུ་གར་བླངས་པ

140. Song of The View on Dharmadhātu

Skt. *Dharmadhātudarśanagīti (O 3153) by Atiśa. ཆོས་ཀྱི་དབྱིངས་སུ་ལྟ་བའི་གླུ

141. Vajra Song of Bodhgaya

Skt. *Bodhgayavajragīti (O 2209) by Atiśa. རྡོ་རྗེ་གདན་གྱི་རྡོ་རྗེའི་གླུ

142. Commentary on the Vajra Song of Bodhgaya.

Skt. *Bodhgayavajragītiṭīkā (O 2210) by Atiśa. རྡོ་རྗེ་གདན་གྱི་རྡོ་རྗེའི་གླུ་འགྲེལ་བ

143. Song of Samādhi

Skt. *Samadhīgīti. ཏིང་ངེ་འཛིན་གྱི་གླུ

144. Practice of the Sixteen Bindu Drops

Skt. *Ṣoḍaśobindubhāvana (T 2375) by Kaṃkala. ཐིག་ལེ་བཅུ་དྲུག་གི་ཉམས་ལེན་བཞུགས་སོ

145. Oral Instructions on Mentally Binding the Outer and Inner Bodhicitta

Skt. *Bāhyāntarabodhicittabandhopadeśa (T 2376) by Mīnapa. ཕྱི་ནང་བྱང་ཆུབ་ཀྱི་སེམས་བཅིང་པའི་མན་ངག

146. Oral Instructions on Meditating on Wind itself

Skt. *Vāyutattvabhāvanopadeśa (T 2377) by Ghorakha. རླུང་གི་དེ་ཉིད་བསྒོམ་པའི་མན་ངག

147. Method of Practicing The Four Yogas

Skt. *Caturyogabhvanopāya (T 2380) by Tantipa. རྣལ་འབྱོར་བཞིའི་ཉམས་ལེན་གྱི་ཐབས

148. Oral Instructions on Meditating on Wind itself

Skt. *Vāyutattvabhāvanopadeśa by Tso rong ghi. This collections contains another text bearing the same title, but authored by Ghorakha. རླུང་གི་དེ་ཉིད་བསྒོམ་པའི་མན་ངག

149. The Completion Stage of Vajradakini

Skt. *Vajraḍākinīnṣpannakrama (T 2379) by Virūpa. རྡོ་རྗེ་མཁའ་འགྲོའི་རྫོགས་པའི་རིམ་པ

150. Ascertainment of Method and Wisdom – Compendium of Siddhis

Skt. *Prajñopāyaviniścayasamudaya (T 2381) by Tsa ma ri. ཐབས་དང་ཤེས་རབ་གཏན་ལ་དབབ་པའི་དངོས་གྲུབ་བསྡུས་པ

151. Oral Instructions on the Base’s Absence of Inherent Nature

Skt. *Svabhāvāsiddhimūloadeśa (T 2382) by Nāgārjuna. རང་བཞིན་གྲུབ་པ་མེད་པའི་གཞིའི་མན་ངག

152. Garland of Jewels

Skt. *Ratnamālā (T 2384) by Sila-ala. རིན་ཆེན་ཕྲེང་བ

153. Oral Instructions on Meditating on Compassion

Skt. *Karuṇābhāvanopadeśa (T 2385) by Tilopa. སྙིང་རྗེ་བསྒོམ་པའི་མན་ངག

154. Ascertainment of the Abiding State of Mahayāna

Skt. *Mahāyānasthitiniścaya (T 2386) by Dhe khan dhi. ཐེག་པ་ཆེན་པོའི་གནས་ལུགས་གཏན་ལ་དབབ་པ

155. Advice on Mind

Skt. *Cittasampradāyavyavasthāna (T 2387) by A dzo ki. སེམས་ལ་གྲོས་འདེབས་པ

156. Mahamudra Practice of How One Should Meditate on the Lama of Ground, Path and Fruition

Skt. *Sthānamārgaphalagurumahāmudrabhāvanasādhana (T 2388) by Paṃkala. གཞི་ལམ་འབྲས་བུ་བླ་མ་བསྒོམ་པའི་ཕྱག་ཆེན་ཉམས་ལེན

157. (Tantric) Conduct by Means of Channels and Winds

Skt. Nadibindudvareyoginicarya. རྩ་རླུང་གི་སྒོ་ནས་རྣལ་འབྱོར་གྱི་སྤྱོད་པ་བྱ་བ

158. Oral Instructions On The Two Letters

Skt. Aksharadvipodesha. ཡི་གེ་གཉིས་པའི་མན་ངག

159. Oral Instructions on Yogic Meditation Following the Meditation on Reality and Bliss

Skt. Anuyogatattvam bhavana upadesha. དེ་ཉིད་བདེ་བ་བསྒོམ་པའི་རྗེས་སུ་འབྲང་བའི་རྣལ་འབྱོར་བསྒོམ་པའི་མན་ངག

160. Methods to Tame Mind and Mind Itself

Skt. *Cittacaitanyaśamanopāya (T 3237) performed by Mekila from the transmission of Śāntideva. སེམས་དང་སེམས་ཉིད་འདུལ་བའི་ཐབས

161. Path of the Completion Stage for All Deities

Skt. *Sarvadevatāniṣpannakramamārga (T 3238) by Ghadhari/Guḍarī. ལྷ་ཀུན་གྱི་རྫོགས་པའི་རིམ་པའི་ལམ

162. Meditation of the Inconceivable

Skt. *Acintyaparibhāvanā (T 3241) by Rāhula. བསམ་གྱི་མི་ཁྱབ་པ་བསྒོམ་པ

163. Practicing the View of Primordial Wisdom of Self-Awareness

Skt. *Atmaparijñānadṛṣṭyupadeśa (T 2396) by Campaka. རང་རིག་ཡེ་ཤེས་ཀྱི་ལྟ་བའི་ཉམས་ལེན་ཞེས་བྱ་བ

164. Path of Training on the Essence Mind of Realization of the 84 Siddhas

Famous text on the life-stories of the 84 great Siddhas by Abhayadatta. གྲུབ་ཐོབ་བརྒྱད་ཅུ་རྩ་བཞིས་རྟོགས་པའི་སྙིང་སེམས་ཀྱི་ལམ་སྦྱོང་བ

165. The Secret of Mind Received as a Song

Skt. *Cittaguhyadohā(gṛhīta) (T 2443) by Dam pa rgya gar. ཐུགས་ཀྱི་གསང་བ་གླུར་བླངས་པ

166. Vajra Songs Written By 40 Siddhas – The Garland of Golden Drops

Skt. *Pañcāśatsiddhāvadānatilakaprabhāvalī (T 2444) by Je Damgya Gar Rinpoche (Rje dam rgya gar rin po che). གྲུབ་ཐོབ་བཞི་བཅུས་རྡོ་རྗེའི་མགུར་བཞེངས་པ་ཐིག་ལེ་གསེར་གྱི་ཕྲེང་བ

167. Spiritual Biographies of 35 Wisdom Dakinis

Skt. *Jñānaḍākinīpañcatridaśāvadāna (T 2450) performed by Dampa Sangye (Dam pa sangs rgyas) from the transmission of Ye shes mkha’ ’gro. ཡེ་ཤེས་མཁའ་འགྲོ་མ་སུམ་ཅུ་རྩ་ལྔའི་རྟོགས་པ་བརྗོད་པ

168. Pervasive Dakini Song

Ḍākinītanugīti (Mkha’ ‘gro ma’i ‘jam glu; or, ‘Byam glu). Tôh. no. 2451. Dergé Tanjur, vol. ZI, folios 88r.1-90r.4. Part of Padampa Sangye collection. — Phyag chen khrid mdzod, vol. 3, pp. 315-322, with the title Mkha’ ‘gro ma’i ‘byams glu. མཁའ་འགྲོ་མའི་འབྱམས་གླུ

169. Vajra Songs of 40 Siddhas

Skt. *Siddhavajragīticaturdaśa performed by Dampa Sangye from the transmission of Rajaputranṛsiṁha. གྲུབ་ཐོབ་བཞི་བཅུའི་རྡོ་རྗེའི་མགུར་བཞེངས་པ

170. The Golden Garland of Vajra Songs of Mahamudra as sung by many Siddhas, Yogis and Panditas, given in the oral instruction of Maitripa.

Skt. Mahāmudrākanakamālā (T 2454) by Advayavajra/ Maitripa.  ཕྱག་རྒྱ་ཆེན་པོའི་རྡོ་རྗེའི་གླུ་རིན་པོ་ཆེ་གསེར་གྱི་ཕྲེང་བ་གྲུབ་པ་ཐོབ་པ་རྣལ་འབྱོར་པ་དང་པཎྜི་ཏ་མང་པོའི་གསུང་རྣམས་མངའ་བདག་མཻ་ཏྲི་པས་གུད་ཅིག་ཏུ་བསྡེབས་པའི་གདམས་པ

171. Treatise of the Glorious Perfect Liberation from Fetters

Skt. *Śrībandhanavimuktiśāstra. དཔལ་འཆིང་བ་རྣམ་པར་གྲོལ་བའི་བསྟན་བཅོས

172. Letter of Wisdom

Skt. *Prajñālekha (T 2455) by Padmavajra. ཤེས་རབ་ཀྱི་ཕྲེང་ཡིག

173. Clearing Away the Hindrances to the Realization of a Yogin

Skt. *Yogikalpavighnanivarhaṇa (T 2456) by Buddhaguhya. རྣལ་འབྱོར་རྟོག་པའི་གེགས་སེལ

174. The Inconceivable and Utmost Secret Path that Hides the Five Poisons

Skt. *Atiguhyācintya-nāma-pañcaviṣaguptamārga (T 2457) by Āryadeva. དུག་ལྔ་སྦས་པའི་ལམ་མཆོག་ཏུ་གསང་བ་བསམ་གྱིས་མི་ཁྱབ་པ

175. The True Definition of Yoga

Skt. *Yogalakṣaṇasatya (T 2458) by Bodhibhadra. རྣལ་འབྱོར་གྱི་མཚན་ཉིད་བདེན་པ

176. Timely Talk on Commencing Wisdom

Skt. *Prajñārambhāvadhiparikathā (T 2459) by Advayavajra/Maitripa. ཤེས་རབ་བརྩམ་པ་དུས་ཀྱི་གཏམ

177. Chapter on the Accumulation of Samādhi

Skt. *Samādhisambhāraparivarta (T 2460) by Atiśa. ཏིང་ངེ་འཛིན་གྱི་ཚོགས་ཀྱི་ལེའུ

178. Ritual of the Supramundane Seven-Branch Prayer

Skt. *Lokātītasaptāṅgavidhi (T 2461) by Atiśa. འཇིག་རྟེན་ལས་འདས་པའི་ཡན་ལག་བདུན་པའི་ཆོ་ག

179. Precious Vessel of Teachings of the Sugatas

Skt. *Sugataśāsanaratnavohittha (T 2462) by A dzi tā gu bha/Ajita[mitra]gupta. བདེ་བར་གཤེགས་པའི་བསྟན་པ་རིན་པོ་ཆེའི་གྲུ་བོ

180. Oral Instructions on the Completely Pure View and Conduct

Skt. *Viśuddhadarśanacaryopadeśa (T 2464) by Buddhaśrījñāna. ལྟ་སྤྱོད་རྣམ་དག་གི་མན་ངག

181. The Path and Result that Purifies the Precious Mind

Skt. *Cittaratnaviśodhanamārgaphala (T 2465) by Śākyaśrībhadra. སེམས་རིན་པོ་ཆེ་སྦྱང་བའི་ལམ་འབྲས

182. Oral Instructions on Complete Liberation from Fetters

Skt. *Bandhavimuktopadeśa (T 2466) by Jagatamitrānanda. འཆིང་བ་རྣམ་གྲོལ་གྱི་མན་ངག

183. Sacred Path of Siddhas

Skt. *Siddhisanmārga(nirṇaya) (T 2467) by Mitrayogin. གྲུབ་པ་དམ་པའི་ལམ

184. Instructions on Unravelling the Knot of One’s Own Mind

Skt. *Svacittagranthamocakopadeśa (T 2468) by Maitryānanda. རང་གི་སེམས་ཀྱི་མདུད་པ་དགྲོལ་བའི་གདམས་པ

185. Granting the Empowerment of Samādhi

Skt. *Samādhyabhiṣeka (T 2470) by Kapala. ཏིང་ངེ་འཛིན་དབང་བསྐུར་བ

186. Commentary on “Namo Buddha ya”

Skt. *Namobuddhāyaṭīkā ན་མོ་བུདྡྷ་ཡའི་འགྲེལ་པ

187. The Glorious Siddhi of Great Bliss

Skt. Śrimahāsukhasiddhi. དཔལ་བདེ་ཆེན་གྲུབ་པའི་རྣལ་འབྱོར

188. Oral Instructions on Relaxing One’s Mind in Twenty-Five Verses

Skt. *Svacittaviratyupadeśapañcaviṃśati (T 2470) by Jagatamitrānanda. རང་སེམས་ངལ་བསོ་བའི་མན་ངག་གི་ཚིགས་སུ་བཅད་པ་ཉི་ཤུའི་རྩ་བ

189. On Realisation: Thirty Stanzas

Skt. *Triṁśatyavadāna (T 2130) by Mi tra dzo ka. རྟོགས་པ་ལ་བརྗོད་པ་སུམ་ཅུ་པ

190. Oral Instructions on Reality Utterly Free From Elaboration

Skt. *Suniṣprapañcatattvopadeśa (O 2020) by Virūpa. ཤིན་ཏུ་སྤྲོས་པ་མེད་པའི་དེ་ཁོ་ན་ཉིད་ཀྱི་མན་ངག

191. Oral Instructions on the Innate/co-emergent

Skt. *Sahajopadeśa. ལྷན་ཅིག་སྐྱེས་པའི་མན་ངག་བདག་བྱིན་གྱིས་བརླབས་པ

192. Mahāśabara‘s Oral Instructions on the Innate/co-emergent

Skt. *Śrīsahajaśambarasvādhiṣṭhāna (T 1458) by Ri khrod pa chen po/Mahāśabara. རི་ཁྲོད་པའི་ཕྱག་རྒྱ་ཆེན་པོའི་མན་ངག

193. Commentary on Bodhicitta

Skt. *Bodhicittavivaraṇa (T 1800) by Nāgārjuna. བྱང་ཆུབ་སེམས་ཀྱི་འགྲེལ་པ

194. Hundred Verses on The Essence that Causes Understanding

Skt. *Pratipattisāraśataka (T 2334) by Āryadeva. གོ་བར་བྱེད་པའི་སྙིང་པོ་བརྒྱ་པ

195. The Dawning of Buddha

Skt. *Buddhodāya by Lūyipa. སངས་རྒྱས་འཆར་བ

196. The Dawning of Buddha

Skt. *Buddhodāya. སངས་རྒྱས་འཆར་བ

197. Accomplishing Reality

Skt. *Tattvasiddhi by Zhwatso (Zhi ba mtsho). དེ་ཁོ་ན་ཉིད་གྲུབ་པ

198. Purification Path of the Mind

Skt. *Cittamārgaśodhana by Dpal ye shes rdo rje. སེམས་ཀྱི་ལམ་སྦྱོང་བ

199. Praise of Vajra Mind

Skt. *Cittavajrastotra by Nāgārjuna. སེམས་ཀྱི་རྡོ་རྗེའི་བསྟོད་པ

200. Oral Instructions on the Succession of Lineage Lamas

Skt. *Guruparaṃparākramopadeśa (T 3716) by Nāgārjuna. བླ་མ་བརྒྱུད་པའི་རིམ་པའི་མན་ངག

201. Thorough Explanation on the Concise Summary of All the Words of the Sugatas – Entering Into Reality

Skt. *Tattvāvatārākhyasakalasugatavacastātparyavyākhyāprakaraṇa (T 3709) by Jānakīrti. དེ་ཁོ་ན་ཉིད་ལ་འཇུག་པ་ཞེས་བྱ་བ་བདེ་བར་གཤེགས་པའི་བཀའ་མ་ལུས་པ་མདོར་བསྡུས་ཏེ་བཤད་པའི་རབ་ཏུ་བྱེད་པ

202. Summary of the Essence of Reality

Skt. *Tattvasārasaṁgraha (T 3711,) by Chos kyi dbang po/Dharmendra. དེ་ཁོ་ན་ཉིད་ཀྱི་སྙིང་པོ་བསྡུས་པ

203. Illumination of the Ways of Secret Mantra

Skt. *Mantranayāloka (T 3710) by Mtho btsun gtso lags. གསང་སྔགས་ཀྱི་ཚུལ་གྱི་སྣང་བ

204. Lamp of the Three Modes

Skt. *Nayatrayapradīpa (T 3707) by mTho btsun tri pi ṭa ka ma la/ Tripiṭakamāla. ཚུལ་གསུམ་གྱི་སྒྲོན་མ

205. Earrings of the Siddhas of the Practice Lineage: Summarised Catalogue [kar-chag] of the Indian Mahāmudra Texts in Three Volumes Arranged Alphabetically.  ཕྱག་རྒྱ་ཆེན་པོའི་རྒྱ་གཞུང་གླེགས་བམ་གསུམ་ཡི་གེའི་འབྱུང་གནས་སུ་ཇི་ལྟར་བཀོད་པའི་དཀར་ཆག་བཞུགས་བྱང་མདོར་བསྡུས་པ་སྒྲུབ་བརྒྱུད་གྲུབ་པའི་རྣ་རྒྱན

ENDNOTES FOR CATALOGUE

[1] I have translated the Tibetan titles myself. However, for the Sanskrit titles and textual references in the Tengyur, I have relied on the citations listed on this website: https://www.translating-karmapas.org/karmapas/chodrak-gyatso/

[2] I have translated the Tibetan grub pa, as “accomplishing” instead of “attaining”. It is not something newly attained but accomplishing what is already present.

[3] I have translated man ngag as “oral instructions” because that is how they were given.

[4] The Tibetan word lhan skyes  can be translated as “innate ”. However, as the meaning is closer to “co-emergent”, I have included that term as well. For more on the translation of this term according to the Kālacakra tradition and Jetsun Tāranātha, see  https://dakinitranslations.com/kalacakra-2/the-meaning-of-simultaneously-present-lhan-skyes-in-generation-stage-kalacakra/

[5] See: Kragh, Ulrich Timme. 2010. ‘On the Making of the Tibetan Translation of Lakṣmī’s Sahajasiddhipaddhati: ‘Bro Lotsā ba Shes rab Grags and his Translation Endeavors. (Materials for the Study of the Female Tantric Master Lakṣmī of Uḍḍiyāna, part 1)’. In Indo-Iranian Journal (Vol. 53.), 195–232. Leiden: Koninklijke Brill NV.

[6] The Tibetan term de kho na yid (Skt. Tattva) is often translated as “thatness” or “suchness” but these terms are not so helpful I think in term of meaning, so I have translated it as “reality“ here.

[7] See: The Sekanirdeśa of Maitreyanātha (Advayavajra) with the Sekanirdeśapañjikā of Rāmapāla: Critical Edition of the Sanskrit and Tibetan Texts with English Translation and Reproductions of the MSS. (Manuscripta Buddhica 2), edited by Isaacson, Harunaga and Francesco Sferra, Napoli 2015,

[8] On this particular important and well known Dohā, which is said to have been given at the Ganges River from Tilopa to Nāropa, is a commentary in the 3^rd Karmapa’s Collected Works: phyag rgya chen po gang+gA ma’i ’grel pa. For my own translation of this text in 2018, see here: https://dakinitranslations.com/2018/12/08/new-translation-tilopas-gangama-mahamudra-instructions/