Saturday, July 25, 2026 · 天火 · tianmu.org

A Presentation of Six Teachings on Meditative Absorption — D3926

✦ ─── ⟐ ─── ✦

Avadhūtipa

Six unlikely teachers disclose a path of renunciation and collectedness.
Piṅgalā sleeps peacefully when she relinquishes expectation. A heron escapes
conflict by dropping its fish. A snake lives without maintaining a home. A
hunter abandons killing and stays in the forest. An arrow-maker is so
absorbed that he does not notice a king and his army. A young woman learns
from the noise of her bangles that solitude is peaceful.

The work is D3926 / Toh 3926 in the Degé Tengyur, volume 110, folios
92b.7–93a.5. The 84000 catalog calls it A Presentation of Six Teachings on
Meditative Absorption and currently lists it as Not Begun, with no English
translation body. This independent translation was made from the pinned
Esukhia D3926 etext and checked against its ACIP transcription, Narthang,
Peking, and Golden witnesses, and Dānaśīla's Tibetan commentary D3927. The
root work is by Avadhūtipa. D3927 identifies his human guru as Buddhaśānti.

In the language of India: Dhyānaṣaḍdharmavyavasthāna.1

In Tibetan: A Presentation of Six Teachings on Meditative Absorption.

Homage to Mañjuśrī, the youthful one.

Piṅgalā, the heron, and the snake;
the hunter seeking game in the forest;
the arrow-maker and the young woman—
these six are my teachers.2

Expectation torments even the strong;
freedom from expectation is happiness supreme.
When she put an end to expectation,
Piṅgalā slept in peace.3

Possessions give rise to quarrels;
without possessions there are no quarrels.
When the heron wholly let go of what it held,
its happiness increased.4

Maintaining a household is suffering;
it never brings one ease.
When a snake sees another hole,
it enters, and its ease increases.5

A hunter went into the forest.
As he set out to seek game,
he abandoned every act of harm
and made his dwelling right there.6

Here a king passed by, surrounded
by the great host of his fourfold army;
because he kept his attention fixed so long,
the arrow-maker did not see him.7

Many are always in conflict,
and even two become rivals.
Like the bangles of a young woman,
one should wander all alone.8

Abandon expectation, possessions, and home;
likewise adopt forest dwelling,
steadfast attention, and solitude—
I received these teachings from my guru.9

Colophon

The Presentation of Six Teachings on Meditative Absorption, composed by the
great master Avadhūtipa, is complete.

Good Works Translation from Tibetan (Degé Tengyur D3926 / Toh 3926, volume
110, folios 92b.7–93a.5). Independently translated from the Tibetan root and
checked against the same-work ACIP transcription, comparison witnesses, and
the Tibetan D3927 commentary for the Good Works Library, July 2026. Composed
by Avadhūtipa. The surviving D3926 colophon names no translator; the Degé and
Tōhoku catalog attribution recorded by 84000 names Dharmaśrībhadra and the
great reviser-translator monk Rinchen Zangpo.

Compiled and formatted for the Good Works Library, 2026.

🌲

Source Text: བསམ་གཏན་གྱི་ཆོས་དྲུག་རྣམ་པར་གཞག་པ།

Tibetan source text from the Esukhia digital edition of the Degé Tengyur,
D3926, folios 92b.7–93a.5. Presented complete for reference and verification;
the D-number, folio markers, brace variants, spelling, and line divisions are
retained.

{D3926}༄༅༅། །རྒྱ་གར་སྐད་དུ། དྷརྨྨ་ཥཊ་དྷྱཱ་ནོད་བྱ་བ་སྠཱ་ན། བོད་སྐད་དུ། བསམ་གཏན་གྱི་ཆོས་དྲུག་རྣམ་པར་གཞག་པ། འཇམ་དཔལ་གཞོན་ནུར་གྱུར་པ་ལ་ཕྱག་འཚལ་ལོ། །སེར་སྐྱ་མོ་དང་ཆུ་
[93a]
[93a.1]སྐྱར་སྦྲུལ། །ནགས་ན་{རི་དགས་,རི་དྭགས་}ཚོལ་བ་དང་། །མདའ་མཁན་དང་ནི་གཞོན་ནུ་མ། །འདི་དྲུག་ང་ཡི་སློབ་དཔོན་ཡིན། །རེ་བ་སྟོབས་ལྡན་ཉོན་མོངས་ཏེ། །རེ་བ་མེད་པ་བདེ་བའི་མཆོག །རེ་བ་རེ་བ་མེད་བྱེད་པ། །བདེ་བར་གཉིད་ལོག་སེར་སྐྱ་མོ། །ཟང་ཟིང་ཕྱིར་ནི་
[93a.2]རྩོད་འགྱུར་ཏེ། །ཟང་ཟིང་མེད་ལ་རྩོད་པ་མེད། །ཟང་ཟིང་ཡོངས་སུ་སྤངས་པ་ལས། །ཆུ་སྐྱར་བདེ་བ་འཕེལ་བར་འགྱུར། །ཁྱིམ་གྱི་རྩོམ་པ་སྡུག་བསྔལ་ཏེ། ནམ་ཡང་བདེ་བར་འགྱུར་བ་མིན། །སྦྲུལ་གྱིས་གཞན་གྱི་གནས་མཐོང་ན། །ཞུགས་པས་བདེ་བ་འཕེལ་བར་འགྱུར། །རྔོན་པ་ནགས་སུ་སོང་གྱུར་ཏེ། །
[93a.3]{རི་དགས་,རི་དྭགས་}ཚོལ་བར་རྩོམ་པ་ན། །འཚེ་བ་ཐམས་ཅད་སྤངས་ནས་ནི། །དེ་ཉིད་དུ་ནི་གནས་བཅས་གྱུར། །འདིར་ནི་རྒྱལ་པོའི་ཡན་ལག་བཞིའི། །དཔུང་ཚོགས་ཆེན་པོས་བསྐོར་བ་དག །དམིགས་པ་ཡུན་{རིངས་,རིང་}གཏོད་པས་ན། །མདའ་མཁན་གྱིས་ནི་མ་མཐོང་བཞིན། །མང་པོ་རྟག་
[93a.4]ཏུ་འཐབ་གྱུར་ཏེ། །གཉིས་པོ་དག་ནི་འགྲན་ཟླར་འགྱུར། །གཞོན་ནུ་མ་ཡི་གདུ་བུ་བཞིན། །གཅིག་པུ་རྣམ་པར་རྒྱུ་བར་བྱ། །རེ་བ་ཟང་ཟིང་ཁྱིམ་སྤངས་དང་། །དེ་བཞིན་གཞན་ཡང་ནགས་གནས་དང་། །དམིགས་པ་བརྟན་དང་གཅིག་པུ་ཉིད། །བདག་གི་བླ་མ་ལས་འདི་རྙེད། །
[93a.5]བསམ་གཏན་གྱི་ཆོས་དྲུག་རྣམ་པར་གཞག་པ་སློབ་དཔོན་ཆེན་པོ་ཨ་བ་དྷཱུ་ཏཱི་པས་མཛད་པ་རྫོགས་སོ།།

Source Colophon

The controlling source is the Esukhia digital edition of the Degé Tengyur,
pinned at commit 174653137d62af481f53c6ae3dc842bf8629323e. The exact D3926
extraction is 3,419 bytes with SHA-256
8a76339947f01e8f2616e77782e35d12a7743d7720f9806c2c50cdad8c8aedc0.
It begins with the D3926 marker at folio 92b.7, runs through Avadhūtipa's
completion statement at folio 93a.5, and ends immediately before D3927. The
Esukhia source is recorded as a mechanical reproduction of a public-domain
work.

The same-work ACIP Wylie transcription is 1,380 bytes with SHA-256
aa083e5ebf5a55d29373158ac73188d5d83894a0d5a80a81ea17caab8133e457.
Narthang, Peking, and Golden witnesses preserve the same eight-part structure
and no consequential recensional conflict. The brace pairs ri dags / ri
dwags and yun rings / yun ring are nonsemantic orthographic variants.

Dānaśīla's D3927 commentary is preserved in an exact 13,237-byte packet with
SHA-256
99edd748b494cf6c1d9a8ec1160e5d2322d7704f6d5ef33c19e0b92b03376e1d.
It supplies the narrative context deliberately kept out of the compact root
verses, divides the final list into three relinquishments and three
adoptions, and identifies the singular “my guru” as Buddhaśānti. Its own
colophon explicitly names Dharmaśrībhadra and Rinchen Zangpo as translators;
the catalogs assign the same team to D3926.

Earlier internal source-language drafts were used only as controls after the
new translation's source-only first pass was frozen. No existing English
translation was used as a source.

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Footnotes

  1. The Indic title is malformed in the diplomatic Tibetan transcription. The normalized Dhyānaṣaḍdharmavyavasthāna follows the 84000 catalog; the unambiguous Tibetan title governs the English. ↩

  2. Ser skya mo, literally “Tawny Woman,” is Piṅgalā. D3927 describes her as a courtesan waiting for a man. Chu skyar is a fish-eating water bird; a local Sanskrit–Tibetan parallel maps Sanskrit baka to this term, supporting “heron.” ↩

  3. D3927 explains that expectation torments even powerful people. Piṅgalā waited through the first part of the night, gave up expectation when the man did not come, and then slept peacefully. ↩

  4. The root speaks generally of relinquishing a “possession.” D3927 identifies it as a fish: other birds pursue the heron while it holds the fish, and when it drops the fish, both the pursuit and the quarrel end. ↩

  5. D3927 explains the burden as household labor and farming. Its snake leaves a nest where many offspring trouble it and enters another hole; the root's lesson is release from maintaining a home. ↩

  6. The root leaves the hunter's conversion abrupt. D3927 says that he recognized the misery of household toil, saw the advantages of the forest hermitage, abandoned killing, and remained there. ↩

  7. “Passed by” comes from D3927. The arrow-maker is absorbed in straightening a reed shaft and neither sees nor hears the king's horses, elephants, chariots, and infantry amid their commotion. ↩

  8. D3927 says the young woman is grinding sandalwood. Many bangles clatter; two still strike one another; one remains quiet. ↩

  9. The six opening “teachers” are figurative exemplars. The final singular guru is a lineage teacher: D3927 identifies him as the master Buddhaśānti. ↩