Chapter 11. Tsong khopa's Summary of Sources
Some say that this teaching (Six Yogas) appears in the first part of the general-contents section of the Book; some that it is in the last part of the Book . The former claim apparently has two mistakes. According to those who avow the latter, there is a commentary as well as a book called Collective Instructions written by Marpa; but this seems neither reliable nor convincing. It is also said that there is a book by Marpa containing the instructions of the Six Yogas in both stanza style and prose style. And there is a book called the Six Yogas of the Diamond Song. But this is merely an introductory book; it only serves the purpose of sowing the seeds of Pith-Instructions; it cannot bestow great power (to the followers).
106. This sentence is not clear, nor did the writer clearly state which book he referred to. [The Book of the Collected Pith-Instructions appears to be meant. See in the text five paragraphs above, p. 263. - Ed.]
The worst sources are those so-called "Six Yogas" texts discovered in the Dharma of Treasury; though they are numerous, I can have no confidence whatsoever in them .
107. Here Tsong Khapa discredits the authenticity of the scriptures of the Nyingmapa. In the translator's opinion Tsong Khapa fails to remember that the entire Mahayana Buddhism, both Paramitayana and Vajrayana – the teaching that he himself follows – was based on the very Sutras and Tantras that have an accountable historical origin, so to speak; for most of the Sutras and Tantras of Mahayana were "brought out" through divine revelations. This is exactly the Nyingmapa way – receiving the teaching from the Heavenly Treasures. According to the Nyingmapa Lamas, the teachings from the visible human lineage are by no means better or more reliable than the teachings received from revelation. As a matter of fact, the latter are much superior, for they are closer, clearer, "warmer," and more direct. Besides, there are less human prejudice and dogmatic hocus-pocus involved.
Marpa (the founder of the Kagyupa school) imparted this teaching to Rngog-ston, Mds'ur-ston, and Milarepa; that made three lineages in the school. Then Milarepa imparted the teaching to the Holy Gambopa and Rechung. From Gambopa this School branched out into many sects, their teachings and practices quite different from one another. This book is written after a thorough study of the different pith-instructions from these sects. The instruction of Heat Yoga is based on the fundamental teachings and the (special) instructions bestowed upon Tilopa [p. 266} [the teacher of Marpa's guru Náropá Ed.] by the Master Tsarayawa, the Black Practitioner.
The Light Yoga is mainly based on the pith-instructions and the available commentary Wisdom Essence. In addition to these sources, writings of the "Holy Father and Son" [two revered and learned lamas who were father and son, with family name ofApags-pa Ed.] have been relied upon. The Transformation Yoga and the Yoga of Entering into Another's Body are based not only on the Tantra of Gdan-bzhi as mentioned before, but also on the Tantra Sambhoda and the Tantra Vajra Dakini. Therefore, these instructions are trustworthy, and one may have full confidence in them.