ll23 The crucial times and
duration
for such practices are gIven m the
appropriate texts for each.
appropriate texts for each.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
It has recently been de- monstrated that they were constructed of a specially alloyed, non-cor-
rosive iron. See Aris, Bhutan, pp. 185-90.
On Thangtong Gyelpo's contribution to Tibetan theatre, see Stein,
Tibetan Civilization, pp. 276-7; and Wang Yao, "Tibetan Operatic
Themes" in STC, pp. 186-96.
Aris, Bhutan, pp. 185, 321, disputes the date of Thangtong Gyelpo's
death, following Stein, Recherches sur l'epopee et le barde au tibet, p. 238, n. 17, who gives 1385-1464 instead of 1509. J. <? yats? and C. R. Stearns argue in favour of the dates 1361-1485, as gIven m the
standard biography.
This figure is associated with a popular rite for the. propitiati? n of
AvalokiteSvara, entitledyi-ge drug-pa'i sgrub-thabs, redIscovered m the last century by Jamyang Khyentse Wangpo. Through the efforts of the recent abbots of Dzarong-phu, near Mount Everest, it has become particularly popular among the Sherpa and Tibetan populations of
northern Nepal. . . The condition of this region in recent years has been descnbed m
G. Tucci, Preliminary Report on Two Scientific Expeditions in pp. 15-25; Snellgrove, Himalayan Pilgrimage, pp. 188-99; M. Peissel, Mustang, The Forbidden Kingdom; and D. Jackson, The Mollas ofMus-
tang.
I. e. he received the five vows of an upiisaka.
This incident is alluded to on p. 717.
On this learned master (1456-1532), see E. G. Smith's introduction
For much useful information on Perna Lingpa, see Aris, Bhutan, pp. 158- 65 and passim; idem) Hidden Treasures and Secret Lives, pp. 13-106; and
PadmaTshewang, The Treasure Revealer ofBhutan.
See p. 554 above; the Glossary of Enumerations under five pure incar-
nations of the royal princess Pemasel; and KGHP, p. 45.
This calculation accords with all four schools except Phakpa, which
would give us instead Thursday 1 August 1476.
78 Notes teachmgs.
S T ·
ee senng
Lama A Garland of Immortal, Wish-fulfilling ,
History: Part Six 79 is that which corresponds to the path of skilful means. See Funda-
mentals, p. 281.
1107 According to Khetsun Zangpo Rinpoche, the Tent of Longevity is a
practice belonging to the Northern Treasures (byang-gter) tradition, which combines Yamantaka, Lord of Life (gshin-rje tshe-bdag) with Mahakala in the form of "Lord of the Tent" (mgon-po gur or gur-gyi mgon-po), i. e. the form of Mahakala associated especially with the Vajrapaiijara Tantra (T 419).
1108 This was the first Pal)cen Rinpoche, 1570-1662.
1109 This refers to the systematic teaching of logic instituted by Chapa
Choki Senge (1109-69), on whom see L. W. J. van der Kuijp, Contribu- tions to the Development of Tibetan Buddhist Epistemology, pp. 59-96. Chapa's own writings have fallen out of use, but later textbooks adhere pedagogically to his system, for a sample of which, see D. Perdue, Debate in Tibetan Buddhist Education.
1110 See E. G. Smith's introduction to Kongtrul's Encyclopaedia, p. 20, n. 40. 1111 The Qosot Mongols under GusrI Qan subdued the king of Tsang, Karma Tenkyong, in the year 1642, two years before the Manchus overthrew the Ming dynasty in China. It was K'anghsi, the second emperor of the Ch'ing Dynasty who invited Dalai Lama V to Peking. See Stein, Tibetan Civilization, pp. 82-3; Snellgrove and Richardson, A Cultural History ofTibet, p. 198; and also Dawa Norbu, "An Analysis
of Sino-Tibetan Relationships" in STC, pp. 176-95.
1112 The internal administration of Tibet under the Dalai Lamas was charac- teristically held to insist upon the integration of religious and temporal traditions (chos-srid lugs-gnyis). A detailed historical analysis of this theme is found in Dongar Lobzang Chinlei, bod-kyi chos-srid zung-'brel skor bshad-pa. For a useful introduction to the practical implications of this system for the actual organisation of the Tibetan government,
see H. E. Richardson, A Short History of Tibet, pp. 18-27.
1113 A treasure-discoverer of the Sakyapa school, Khyentse Wangcuk was
born in 1524.
1114 Ganden Palace (dga'-ldan-gyi pho-brang) was the name of office of the
Dalai Lama which ruled Tibet from the time of Dalai Lama V until 1959. The name is derived from that of the Great Fifth's residence at Drepung Monastery prior to the construction of the Potala see TH, pp. 134-40.
1115 "Enlightened activity of his future dominion" ('byung-'gyur dbang-gi phrin-Ias). This activity forms one aspect of the third of the four rites (las-bzhi) , that of subjugation, which is the special accomplishment achieved through the rites of Kurukulla.
1116 Dalai Lama VI is best known for his free-wheeling life-style and beau- tiful songs. See Yu Dawchyuan, Love-songs of the Sixth Dalai Lama Tshangs-dbyangs-rgya-mthso; and Aris, Hidden Treasures and Secret Lives, pp. 107-212. One version of his eccentric life story has been translated by P. Klafkowski as The Secret Liberation ofthe Sixth Dalai Lama. On this, however, see the reviews by J. W. de long in the Indo-Iranian Journal 24 (1982), pp. 223-5; and by P. Denwood in the Bulletin of SOAS 45 (1982), pp. 381-3.
1117 His previous embodiment was named Sinpo Choki Koca.
1118 Targye Choling in Tranang was the ancestral seat of Mindroling in
1101
1102 1103 1104 1105
Trees, Pth was the tutor of Namco Mingyur and
Karma a m; h. h· ngs A prolific author in his own nght, he
the redac. tor 0 IS teac of Karmapa VIII, Mikyo Dorje. an
was consI? ered to be A G I nd 01 Immortal, Wish-fulfilling Trees,
.
See Tsenng Lama,
ar a
pp. 35-44.
See above, p. 736.
See above, p. 736.
A is the seed-syllable is symbohc of in accordance
. .
of (thabs-Iam) and
(grol-Ia:n) , on
d 286 7 The path of skIlful means IS aso .
an . - . _ for its object is the coalescence of bhss ,? nd emp- desIre (chags-Iam) " , n body as the means (rang-Ius tiness achieved by relying on , one s ow , body as the seal" (gzhan-Ius
thabs-Idan) and s associated with this h rgya) ie the actlonsea . . k
P yag- . , . . d· din Longcenpa Dispellmg Dar ness path of skIlful means are ISCusse 1O'06ff)
in the Ten Directions, pp. 453ff. (GGFTC, PPr, ofemptiness
The coalescence ofthe four with the o:r mo 830 is also
l
which is referred to here and m the . passage e ow, p. " -'dza
illustratedbythe accountdenved gtum-mo bar
g
yig-chung, snying-thzg rtsa-pod, Vol. 3, pp.
. . h Through the practlce of the mner
.
(gt m-mo)theblissful
eat
warmth (bde-drod) descends the c ,
giving rise to the four succeSSIve de. lIghts bzhz). the crown centre, it gives rise to Vairocana s pnstme cogm
( n of delight (dga'-ba'iye-shes) and the vas. e empowermendt
. 10 . d through which this delight is umted or coalesce IS receIve . t . es rise with emptiness (stong-pa). In the throat centre. I giV _
to Amitabha's pristine cognition of supreme d a'i e-shes) and the secret empowerment IS
which this supreme delight is coalesced.
:mptiness (stong-pa chen-po): the heart It to Aksobhya's pristine cogmt1On free g .
and the empowerment of discernmg pnstme
y . . . d through which this absence of delIght IS tlon IS receIve , . p ) Andin
1 d with extreme emptiness (shm-tu stong- a . . .
coa esce
the navel centre It gIves nse to
R tnasambhava's pnstme
. . .
cognition of co-emergent delight - a 1. ye d
shes) and the empowerment of word
hrough which this co-emergent dehght coa esce . .
d ) Theremtherecogmtlon totalemptiness(tham. s-ca stong-pa. . F 11 theblissful
ofthe four delights dIssolve as they anse. ma y, h . ddhi's warmth gives rise, in the centre, a'i ye- inconceivable pristine cogmtlon (bsam-gyz m1 y p! wer of
shes) and the empowerment of the expressIve
t
awareness is received.
1106 The disciplined conduct of awareness (rig-pa brtul-zhugs-kyi spyod-pa,
u h 1
ad'
b,. _
,
80 Notes
Central Tibet. See PPCT, p. 170.
ll19 skyid-rong rang-byung This is the "Kyirong
in GT, p. 129; and known m Blue Annals, I? 528, as phags-pa wa-tz. It was brought to the Potala via Drepung m 1656 when rumours of an impending war with Nepal were
ll20 All mandalas referred to in this section are denved from the Anuyoga. See Fundamentals, pp. Anuyoga empowerments associated with the nme vehIcles, on whIch see pp. 9ll-l3. .
ll21 I. e. the old seat of Targye Choling and the new seat of Orgyan Mm- droling which was founded by Terdak Lin? pa in 1676. .
ll22 On these practices of Cutting Through ResIstance and All-Surpassmg
1136
1137
1138
1139 ll40 ll41
1142 ll43
ll44 ll45
1146
1147
1148
1149 1150
1151
1152
King Trhisong.
Sangye . Gyamtso became the regent of Tibet in 1682 after the death of Dalai Lama V. He was killed in 1705 by Lhazang Qan, leader of the Q6sot Mongols. See Stein, Tibetan Civilization, p. 85; and, for more details, the works of Z. Ahmad, L. Petech and Tsepon W. D. Shakabpa listed in the final section of the Bibliography.
Mingyur Peldron was largely responsible for the restoration ofMindrol- ing following the Dzungar invasion of 1717. A brilliant teacher, she authored several important meditation manuals.
For detailed information on many points dealt with in the present account, see S. D. Goodman, "Rig-'dzin 'Jigs-med gling-pa and the Thig" in Goodman and R. M. Davidson (eds. ), Tzbetan Buddhzsm: Reason and Revelation.
For an account of this and the surrounding royal tombs, see Tucci,
The Tombs of the Tibetan Kings.
PrajfHirasmi was the treasure-finder Sherap Ozer. See Jamgon Kongtrtil, Lives of the Hundred Treasure-finders, pp. l35a. 6-137a. 6. The root text of Jikme Lingpa's doctrinal masterpiece, the Precious Treasury of Enlightened Attributes, is renowned among Tibetan literati
. .
1124 Dhuti or avadhuti is the central energy channel. See Fundamentals,
Realisation, see Fundamentals, pp. 335-45.
ll23 The crucial times and duration for such practices are gIven m the
appropriate texts for each.
pp. 340-1; and also Longcenpa, Dispelling Darkness in the Ten Direc-
tions, pp. 453ff. (GGFTC, pp. 1006ff. ).
ll25 On this bliss of melting (zhu-bde), see nn. 250 and ll05 above.
ll26 On the relation between meditative equipoise and its aftermath, see
especially Fundamentals, p. 206.
ll27 For the four empowerments: the vase, secret empowerment, empower-
ment of discerning pristine cognition and the empowerment of word and meaning, see n. ll98 below; Fundamentals, p. 360; and the Glos- sary of Enumerations.
ll28 According to the new Phukpa system, the second month corresponds to MarchiApril.
ll29 According to the new Phukpa calendar, khrnms zla-ba corresponds to September/October.
1130 The messenger (pho-nya) is the consort or who as an intermediary, bringing to the practitioner the pnstme cogmtIon of co-emergent bliss. See n. 1105 above. .
1131 I. e. the three indestructible realities of buddha-body ,speech and mmd.
1132 Governor (dpon-chen) and district administrator (dpon-skya). . For an account of these offices during the Sakya administration of TIbet, see Tucci Tibetan Painted Scrolls, pp. 33-5, where dpon-chen is explained to "myriarch" (khri-chen) and dpon-skya to mean "minister of
transport". . _,_
1133 The Tibetan shawm (rgya-gling) is similar to the PerSIan z, to which it perhaps owes its origins. Curiously, the very. name m may have originated as a translation from the PerSIan whIch means "royal flute", for in some old texts one the spel. lmg rgyal- gling, with precisely the same significance. For thIS suggestIOn we are
indebted to Mme Mireille Helffer.
1134 Terrestrial pure lands (sa'i zhing-khams) within the sphere of the
national body are contrasted with celestial pure lands (mkha'-spyod-kyz zhing-khams) which are frequented by the buddha-body of perfect rapture; see Fundamentals, pp. 123ff. . . "
1135 I. e. King Trhisong and his The" sovereign" referred to in the prophecy IS Kmg Trhisong, and hIS son is Murup Tsepo. The prophecy is addressed by Padmasambhava to
for its poetic beauty. See Blankleder and Fletcher, trans. "Warmth" (drod): see n. 1105 above.
The throat centre of buddha-speech is known as the centre of perfect rapture (long-spyod rdzogs-pa'i 'khor-lo, Skt. sambhogacakra). This dis- into a of seed-syllables indicates that Jikme Lingpa attamed accomplIshments associated with buddha-speech.
The horse is, of course, symbolic of Hayagrlva.
mtshon-byed dpe'i ye-shes. This is the pristine cognition which arises
in consequence of instruction and empowerment. It forms the basis
for the realisation of the "genuine pristine cognition which is the object
of exemplification" (mtshon-bya don-gyi ye-shes).
For the traditional account of the construction of this monument
and pilgrimage centre, see Keith Dowman, The Legend of the Great Stiipa.
gcig-car smra-ba 'byung. Our interpretation of this phrase follows the Author's oral explanation. gcig-car here has nothing to do with the teaching of instantaneous enlightenment (as it often does), but rather suggests forthrightness or spontaneity.
The ancient recensions are those redacted by Longcenpa in the Fourfold
Innermost Spirituality (snying-thig ya-bzhi) and the new recension is
Jikme Lingpa's own Innermost Spirituality of Longcenpa (klong-chen snying-thig) .
I. e. the three doctrinal centres of Samye, Trhadruk and the Jokhang at Lhasa.
ransom of animals (tshe-tharlsrog-blu) due to be slaughtered was WIdely practised in Tibet for the sake of accumulating the provision
of merit (bsod-nams-kyi tshogs).
This was the Gurkha incursion in the years from 1788 to 1792, on
which see Stein, Tibetan Civilization, p. 88; Snellgrove and Richardson,
A Cultural History of Tibet, pp. 226-7; and Shakabpa, Tibet: A Political History, pp. 156ff.
For Langcen Pelgi Senge, see p. 535.
History: Part Six 81
82Notes R· h
. . 5 1821) was the first Dodrup mpoc e.
Lingpa) the Gathering of the Families of the Three Bodies (mchog-gling
bla-sgrub sku-gsum rigs-'dus), referred to on p. 858 below.
1167 See the Glossary of Enumerations under five kingly treasure-finders. 1168 The Thartse Khen Rinpoche is one of four preceptors in the Ngorpa
subsect of the Sakya tradition; two of these are hereditary positions and the others, including that of Thartse, rotate every four years. Since no one can hold the office twice, it often would pass into the hands of the brother of the previous preceptor. The Sakyapa recognised Khyentse Rinpoche himself to be the emanation of an eighteenth-cen- tury Thartse Khen Rinpoche, named Campa Namka Chime.
1169 On this figure, see Smith's introduction to Kongtrul's Encyclopedia, p. 30.
1170 A good introduction to the subsects of the Sakyapa tradition is given by R. M. Davidson in, "The Nor-pa Tradition" Wind Horse 1, pp. 79-98.
1171 Losel Tenkyong of Zhalu (b. 1804) was a particularly close associate of Khyentse and Kongtrul, who played an instrumental role in connec- tion with their efforts to revive rare lineages. See Smith's introduction to Kongtrul's Encyclopedia, pp. 34-5; and Kapstein, "The Shangs-pa bKa'-brgyud: an unknown tradition of Tibetan Buddhism".
1172 According to the venerable Dezhung Rinpoche, the continuous trans- mission survives for not more than about forty volumes, i. e. less than one-fifth of the Tangyur.
1173 These "Ten Great Pillars" were Thonmi SambhoJa, Vairocana, Kawa Peltsek, Cokro Lui Gyeltsen, Zhang Yeshe De, Rincen Zangpo, Drom- tOn Gyelwei Jungne, Ngok Lotsawa Loden Sherap, Sakya Pal). g. ita and Go Khukpa Lhetse. They are contrasted with the Eight Pillars who Supported the Lineages of Means for Attainment (Khetsun Zangpo Rinpoche).
1174 I. e. smin, grol, rgyab-chos lung. See p. 733, in relation to the lineage of transmitted precepts.
1175 On the political upheavals ofthe period, refer to T. Tsering, "Nag-ron mgon-po rnam-rgyal: A 19th century Khams-pa Warrior" in STC, pp. 196-214. Bricks of dried tea were frequently used as currency in traditional Tibet.
1176 The twofold precious enlightened attitude refers to the relative (kun-rdzob) enlightened attitude which requires the generation of the four im- measurables, namely, loving kindness, compassion, sympathetic joy and equanimity; and the ultimate (don-dam) enlightened attitude which affirms the liberation of all sentient beings in the primordially pure nature of fundamental reality. Alternatively the term may refer to the two aspects of the relative enlightened attitude, namely, aspiration (smon-pa) and undertaking or entrance (Jug-pa). See also the Glossary of Enumerations.
1177 The emphasis on freedom from sectarian bigotry upon which Khyentse and his followers insisted, has led some scholars to speak ofan impartial or eclectic (ris-med) movement in nineteenth-century Tibetan Buddh- ism. See especially Smith's introduction to Kongtrul's Encyclopaedia.
1178 I. e. the "auspicious" tradition of the Ponpo, whose ascetic teachings are represented primarily by the sixth of the nine Ponpo vehicles. See Tucci, The Religions of Tibet) p. 229.
1153
1154
1155
1156 1157
1158
1159
1160
1161
1162
1163
1164
1165 1166
s e w a n g , .
Jikma Trhinle (174 - hrou hout eastern Tibet and thus He gathered dIscIples t d of his master. As pre- greatly promoted the redlscoveTreh Lhamo he gained for his
f Derge ceptor to the queen 0 f h'
i support 0 efforts the roya M
h
ehold For the account of hIS o u s · M· 1
er
if Meditation and zrac es, pp.
life, see Tul. ku Th? nduP? h kingdom are discussed on p. 136-162. HIs relatlOnS WIt t e
. . .
An important teacher m record of his oral
ht JikmeGyelweiNyuguisremem- bered above all. Itt Peltrul Rinpoche (1808-87), l. e.
155.
set down by hIS which remains a most popular teachmg g
kun-bzang bZa-ma t zha - un ,. . See S T Kazi (trans. ), Kun Zang I f the Nyingma tradlUon. . . Th TV;; d
manua 0 L . La May Zhal ung, an
ofMy Perfect
For the remammg I clecticism of nineteenth-century particular, r? le. m the ;on truZ's Encyclopedia.
d P dmakara Translation Committee, e war s a
-finders discussed in this part and, in
Kham, see Smith s mtrodulctl? n T;hurpu calculation would read This is a new Phukpa calcu atlon, e
11 July 1829. .
A brief introductlon to the Nanrcen. the history of Nangchin Kham Thinley, Important events and p;. ces tnh Born in Tibet, which refers
and E. Tibet. See also Trungpa is seldom made explicit.
tomanylocationsinNangcen,t. thelineofSituincarnations,
This figure (1774-1853? ), thKe mnt u tradition, and also revered was a leading master of the arma agy
as a treasure-finder. h'· d "S fth Sky"(nam-mk atm zo
d) is the name of one particular
ZN
Khyentse Wangpo was, m e ec,
his father, the means of performing and
tore 0 e . h I treasure trove m Kham, see t e n
kadzo. .
I. e. Murup Tsepo. The reunion of Murup Tsepo with
attammg
as treasure, whIch must be perlorme
d by the treasure-finder in connec-
WI. ReconceaIed treasures. fi d r to be found agam m
tion with his or her discovery.
(yang-gter) are t ose
district may be found in Karma
dex of Locations under Yegye
f Chogyur Lingpa with Jamyang
"Treasure attamment sgru )d ·th any teaching discovered . . lishment m accor ance WI
.
the future. . the fourth category of the four The great attamment (bsgrub-chen). , ay include an elaborate
· I ice and attamment, m . - - branches 0f ntua serv . d· ected by the va)racarya
dramatic and choreographIc perlormance Ir
(rdo-rje sZob-dp'0n). See n . . 499 the lives of the preceptor
then reconcealed by an earlier treasure- m e ,
These dramatlc ceremomes, enactmg bh and the religious kmg aster Padmasam ava d t
the great m h ) continue to be performe a Trhisong Detsen (mkhan-sZob-c os gsum ,
the present day. I. . Tshurpu would read Tuesday 31 This is a new Phukpa calcu anon,
1870. . . h Means for the Attainment of the Guru Chogyur Thls pure Vislon was t e
h
h· ch were discovered and
am-
History: Part Six 83
84 Notes
History: Part Six 85 1198 On the four empowennents, see the Glossary of Enumerations; and
Fundamentals, p. 360. The vase empowerment reveals the emanational buddha-body. The secret empowerment (gsang-dbang) re- the buddha-body of perfect rapture through practices associated Wit? the energy channels, currents and seminal points, the latter of whIch are kno. wn as mind" (byang-sems). The empow- erment of dlscernmg pnstme cognition (shes-rab ye-shes-kyi dbang) re- the buddha-body of reality through awareness symbolised by the <;lakm! . The fourth empowerment of word and meaning (tshig-don-gyi reveals the essential buddha-body through the meditative prac- tIces of the Great Perfection.
1199 The scorpions are the emblem of Dorje TroW.
1200 Rakta, "blood", is a sacramental substance symbolic of passion trans-
muted into enlightened involvement in the world. Its miraculous over- flow is a portent of boundless enlightened activity.
1179 1180 1181
1182 1183
1184
1185
The text incorrectly reads khrid-rgya. .
These are to be found in the Glossary of . This prophecy is found in the Innennost Spmtu. altty ofthe Accomplzshed
Master (grub-thob thugs-thig), which was redIscovered by Khyentse Rinpoche. . . . h· h I f
Khyentse Rinpoche was born in the dIstnct of Ga, wit m t e c an 0
Nyo during an iron dragon year. . _
The'ten-syllable mantra of White Tara . IS o¥ TARE TURE svAHA. See S. Beyer, The Cult of Tara, mdex, p. 533, under Mantra,
10-syllable, of Tara".
As communicated by the Author, the three who accomp-
lished immortality were Guru Padmasambhava, VimalamItra and the
Newar S!
rosive iron. See Aris, Bhutan, pp. 185-90.
On Thangtong Gyelpo's contribution to Tibetan theatre, see Stein,
Tibetan Civilization, pp. 276-7; and Wang Yao, "Tibetan Operatic
Themes" in STC, pp. 186-96.
Aris, Bhutan, pp. 185, 321, disputes the date of Thangtong Gyelpo's
death, following Stein, Recherches sur l'epopee et le barde au tibet, p. 238, n. 17, who gives 1385-1464 instead of 1509. J. <? yats? and C. R. Stearns argue in favour of the dates 1361-1485, as gIven m the
standard biography.
This figure is associated with a popular rite for the. propitiati? n of
AvalokiteSvara, entitledyi-ge drug-pa'i sgrub-thabs, redIscovered m the last century by Jamyang Khyentse Wangpo. Through the efforts of the recent abbots of Dzarong-phu, near Mount Everest, it has become particularly popular among the Sherpa and Tibetan populations of
northern Nepal. . . The condition of this region in recent years has been descnbed m
G. Tucci, Preliminary Report on Two Scientific Expeditions in pp. 15-25; Snellgrove, Himalayan Pilgrimage, pp. 188-99; M. Peissel, Mustang, The Forbidden Kingdom; and D. Jackson, The Mollas ofMus-
tang.
I. e. he received the five vows of an upiisaka.
This incident is alluded to on p. 717.
On this learned master (1456-1532), see E. G. Smith's introduction
For much useful information on Perna Lingpa, see Aris, Bhutan, pp. 158- 65 and passim; idem) Hidden Treasures and Secret Lives, pp. 13-106; and
PadmaTshewang, The Treasure Revealer ofBhutan.
See p. 554 above; the Glossary of Enumerations under five pure incar-
nations of the royal princess Pemasel; and KGHP, p. 45.
This calculation accords with all four schools except Phakpa, which
would give us instead Thursday 1 August 1476.
78 Notes teachmgs.
S T ·
ee senng
Lama A Garland of Immortal, Wish-fulfilling ,
History: Part Six 79 is that which corresponds to the path of skilful means. See Funda-
mentals, p. 281.
1107 According to Khetsun Zangpo Rinpoche, the Tent of Longevity is a
practice belonging to the Northern Treasures (byang-gter) tradition, which combines Yamantaka, Lord of Life (gshin-rje tshe-bdag) with Mahakala in the form of "Lord of the Tent" (mgon-po gur or gur-gyi mgon-po), i. e. the form of Mahakala associated especially with the Vajrapaiijara Tantra (T 419).
1108 This was the first Pal)cen Rinpoche, 1570-1662.
1109 This refers to the systematic teaching of logic instituted by Chapa
Choki Senge (1109-69), on whom see L. W. J. van der Kuijp, Contribu- tions to the Development of Tibetan Buddhist Epistemology, pp. 59-96. Chapa's own writings have fallen out of use, but later textbooks adhere pedagogically to his system, for a sample of which, see D. Perdue, Debate in Tibetan Buddhist Education.
1110 See E. G. Smith's introduction to Kongtrul's Encyclopaedia, p. 20, n. 40. 1111 The Qosot Mongols under GusrI Qan subdued the king of Tsang, Karma Tenkyong, in the year 1642, two years before the Manchus overthrew the Ming dynasty in China. It was K'anghsi, the second emperor of the Ch'ing Dynasty who invited Dalai Lama V to Peking. See Stein, Tibetan Civilization, pp. 82-3; Snellgrove and Richardson, A Cultural History ofTibet, p. 198; and also Dawa Norbu, "An Analysis
of Sino-Tibetan Relationships" in STC, pp. 176-95.
1112 The internal administration of Tibet under the Dalai Lamas was charac- teristically held to insist upon the integration of religious and temporal traditions (chos-srid lugs-gnyis). A detailed historical analysis of this theme is found in Dongar Lobzang Chinlei, bod-kyi chos-srid zung-'brel skor bshad-pa. For a useful introduction to the practical implications of this system for the actual organisation of the Tibetan government,
see H. E. Richardson, A Short History of Tibet, pp. 18-27.
1113 A treasure-discoverer of the Sakyapa school, Khyentse Wangcuk was
born in 1524.
1114 Ganden Palace (dga'-ldan-gyi pho-brang) was the name of office of the
Dalai Lama which ruled Tibet from the time of Dalai Lama V until 1959. The name is derived from that of the Great Fifth's residence at Drepung Monastery prior to the construction of the Potala see TH, pp. 134-40.
1115 "Enlightened activity of his future dominion" ('byung-'gyur dbang-gi phrin-Ias). This activity forms one aspect of the third of the four rites (las-bzhi) , that of subjugation, which is the special accomplishment achieved through the rites of Kurukulla.
1116 Dalai Lama VI is best known for his free-wheeling life-style and beau- tiful songs. See Yu Dawchyuan, Love-songs of the Sixth Dalai Lama Tshangs-dbyangs-rgya-mthso; and Aris, Hidden Treasures and Secret Lives, pp. 107-212. One version of his eccentric life story has been translated by P. Klafkowski as The Secret Liberation ofthe Sixth Dalai Lama. On this, however, see the reviews by J. W. de long in the Indo-Iranian Journal 24 (1982), pp. 223-5; and by P. Denwood in the Bulletin of SOAS 45 (1982), pp. 381-3.
1117 His previous embodiment was named Sinpo Choki Koca.
1118 Targye Choling in Tranang was the ancestral seat of Mindroling in
1101
1102 1103 1104 1105
Trees, Pth was the tutor of Namco Mingyur and
Karma a m; h. h· ngs A prolific author in his own nght, he
the redac. tor 0 IS teac of Karmapa VIII, Mikyo Dorje. an
was consI? ered to be A G I nd 01 Immortal, Wish-fulfilling Trees,
.
See Tsenng Lama,
ar a
pp. 35-44.
See above, p. 736.
See above, p. 736.
A is the seed-syllable is symbohc of in accordance
. .
of (thabs-Iam) and
(grol-Ia:n) , on
d 286 7 The path of skIlful means IS aso .
an . - . _ for its object is the coalescence of bhss ,? nd emp- desIre (chags-Iam) " , n body as the means (rang-Ius tiness achieved by relying on , one s ow , body as the seal" (gzhan-Ius
thabs-Idan) and s associated with this h rgya) ie the actlonsea . . k
P yag- . , . . d· din Longcenpa Dispellmg Dar ness path of skIlful means are ISCusse 1O'06ff)
in the Ten Directions, pp. 453ff. (GGFTC, PPr, ofemptiness
The coalescence ofthe four with the o:r mo 830 is also
l
which is referred to here and m the . passage e ow, p. " -'dza
illustratedbythe accountdenved gtum-mo bar
g
yig-chung, snying-thzg rtsa-pod, Vol. 3, pp.
. . h Through the practlce of the mner
.
(gt m-mo)theblissful
eat
warmth (bde-drod) descends the c ,
giving rise to the four succeSSIve de. lIghts bzhz). the crown centre, it gives rise to Vairocana s pnstme cogm
( n of delight (dga'-ba'iye-shes) and the vas. e empowermendt
. 10 . d through which this delight is umted or coalesce IS receIve . t . es rise with emptiness (stong-pa). In the throat centre. I giV _
to Amitabha's pristine cognition of supreme d a'i e-shes) and the secret empowerment IS
which this supreme delight is coalesced.
:mptiness (stong-pa chen-po): the heart It to Aksobhya's pristine cogmt1On free g .
and the empowerment of discernmg pnstme
y . . . d through which this absence of delIght IS tlon IS receIve , . p ) Andin
1 d with extreme emptiness (shm-tu stong- a . . .
coa esce
the navel centre It gIves nse to
R tnasambhava's pnstme
. . .
cognition of co-emergent delight - a 1. ye d
shes) and the empowerment of word
hrough which this co-emergent dehght coa esce . .
d ) Theremtherecogmtlon totalemptiness(tham. s-ca stong-pa. . F 11 theblissful
ofthe four delights dIssolve as they anse. ma y, h . ddhi's warmth gives rise, in the centre, a'i ye- inconceivable pristine cogmtlon (bsam-gyz m1 y p! wer of
shes) and the empowerment of the expressIve
t
awareness is received.
1106 The disciplined conduct of awareness (rig-pa brtul-zhugs-kyi spyod-pa,
u h 1
ad'
b,. _
,
80 Notes
Central Tibet. See PPCT, p. 170.
ll19 skyid-rong rang-byung This is the "Kyirong
in GT, p. 129; and known m Blue Annals, I? 528, as phags-pa wa-tz. It was brought to the Potala via Drepung m 1656 when rumours of an impending war with Nepal were
ll20 All mandalas referred to in this section are denved from the Anuyoga. See Fundamentals, pp. Anuyoga empowerments associated with the nme vehIcles, on whIch see pp. 9ll-l3. .
ll21 I. e. the old seat of Targye Choling and the new seat of Orgyan Mm- droling which was founded by Terdak Lin? pa in 1676. .
ll22 On these practices of Cutting Through ResIstance and All-Surpassmg
1136
1137
1138
1139 ll40 ll41
1142 ll43
ll44 ll45
1146
1147
1148
1149 1150
1151
1152
King Trhisong.
Sangye . Gyamtso became the regent of Tibet in 1682 after the death of Dalai Lama V. He was killed in 1705 by Lhazang Qan, leader of the Q6sot Mongols. See Stein, Tibetan Civilization, p. 85; and, for more details, the works of Z. Ahmad, L. Petech and Tsepon W. D. Shakabpa listed in the final section of the Bibliography.
Mingyur Peldron was largely responsible for the restoration ofMindrol- ing following the Dzungar invasion of 1717. A brilliant teacher, she authored several important meditation manuals.
For detailed information on many points dealt with in the present account, see S. D. Goodman, "Rig-'dzin 'Jigs-med gling-pa and the Thig" in Goodman and R. M. Davidson (eds. ), Tzbetan Buddhzsm: Reason and Revelation.
For an account of this and the surrounding royal tombs, see Tucci,
The Tombs of the Tibetan Kings.
PrajfHirasmi was the treasure-finder Sherap Ozer. See Jamgon Kongtrtil, Lives of the Hundred Treasure-finders, pp. l35a. 6-137a. 6. The root text of Jikme Lingpa's doctrinal masterpiece, the Precious Treasury of Enlightened Attributes, is renowned among Tibetan literati
. .
1124 Dhuti or avadhuti is the central energy channel. See Fundamentals,
Realisation, see Fundamentals, pp. 335-45.
ll23 The crucial times and duration for such practices are gIven m the
appropriate texts for each.
pp. 340-1; and also Longcenpa, Dispelling Darkness in the Ten Direc-
tions, pp. 453ff. (GGFTC, pp. 1006ff. ).
ll25 On this bliss of melting (zhu-bde), see nn. 250 and ll05 above.
ll26 On the relation between meditative equipoise and its aftermath, see
especially Fundamentals, p. 206.
ll27 For the four empowerments: the vase, secret empowerment, empower-
ment of discerning pristine cognition and the empowerment of word and meaning, see n. ll98 below; Fundamentals, p. 360; and the Glos- sary of Enumerations.
ll28 According to the new Phukpa system, the second month corresponds to MarchiApril.
ll29 According to the new Phukpa calendar, khrnms zla-ba corresponds to September/October.
1130 The messenger (pho-nya) is the consort or who as an intermediary, bringing to the practitioner the pnstme cogmtIon of co-emergent bliss. See n. 1105 above. .
1131 I. e. the three indestructible realities of buddha-body ,speech and mmd.
1132 Governor (dpon-chen) and district administrator (dpon-skya). . For an account of these offices during the Sakya administration of TIbet, see Tucci Tibetan Painted Scrolls, pp. 33-5, where dpon-chen is explained to "myriarch" (khri-chen) and dpon-skya to mean "minister of
transport". . _,_
1133 The Tibetan shawm (rgya-gling) is similar to the PerSIan z, to which it perhaps owes its origins. Curiously, the very. name m may have originated as a translation from the PerSIan whIch means "royal flute", for in some old texts one the spel. lmg rgyal- gling, with precisely the same significance. For thIS suggestIOn we are
indebted to Mme Mireille Helffer.
1134 Terrestrial pure lands (sa'i zhing-khams) within the sphere of the
national body are contrasted with celestial pure lands (mkha'-spyod-kyz zhing-khams) which are frequented by the buddha-body of perfect rapture; see Fundamentals, pp. 123ff. . . "
1135 I. e. King Trhisong and his The" sovereign" referred to in the prophecy IS Kmg Trhisong, and hIS son is Murup Tsepo. The prophecy is addressed by Padmasambhava to
for its poetic beauty. See Blankleder and Fletcher, trans. "Warmth" (drod): see n. 1105 above.
The throat centre of buddha-speech is known as the centre of perfect rapture (long-spyod rdzogs-pa'i 'khor-lo, Skt. sambhogacakra). This dis- into a of seed-syllables indicates that Jikme Lingpa attamed accomplIshments associated with buddha-speech.
The horse is, of course, symbolic of Hayagrlva.
mtshon-byed dpe'i ye-shes. This is the pristine cognition which arises
in consequence of instruction and empowerment. It forms the basis
for the realisation of the "genuine pristine cognition which is the object
of exemplification" (mtshon-bya don-gyi ye-shes).
For the traditional account of the construction of this monument
and pilgrimage centre, see Keith Dowman, The Legend of the Great Stiipa.
gcig-car smra-ba 'byung. Our interpretation of this phrase follows the Author's oral explanation. gcig-car here has nothing to do with the teaching of instantaneous enlightenment (as it often does), but rather suggests forthrightness or spontaneity.
The ancient recensions are those redacted by Longcenpa in the Fourfold
Innermost Spirituality (snying-thig ya-bzhi) and the new recension is
Jikme Lingpa's own Innermost Spirituality of Longcenpa (klong-chen snying-thig) .
I. e. the three doctrinal centres of Samye, Trhadruk and the Jokhang at Lhasa.
ransom of animals (tshe-tharlsrog-blu) due to be slaughtered was WIdely practised in Tibet for the sake of accumulating the provision
of merit (bsod-nams-kyi tshogs).
This was the Gurkha incursion in the years from 1788 to 1792, on
which see Stein, Tibetan Civilization, p. 88; Snellgrove and Richardson,
A Cultural History of Tibet, pp. 226-7; and Shakabpa, Tibet: A Political History, pp. 156ff.
For Langcen Pelgi Senge, see p. 535.
History: Part Six 81
82Notes R· h
. . 5 1821) was the first Dodrup mpoc e.
Lingpa) the Gathering of the Families of the Three Bodies (mchog-gling
bla-sgrub sku-gsum rigs-'dus), referred to on p. 858 below.
1167 See the Glossary of Enumerations under five kingly treasure-finders. 1168 The Thartse Khen Rinpoche is one of four preceptors in the Ngorpa
subsect of the Sakya tradition; two of these are hereditary positions and the others, including that of Thartse, rotate every four years. Since no one can hold the office twice, it often would pass into the hands of the brother of the previous preceptor. The Sakyapa recognised Khyentse Rinpoche himself to be the emanation of an eighteenth-cen- tury Thartse Khen Rinpoche, named Campa Namka Chime.
1169 On this figure, see Smith's introduction to Kongtrul's Encyclopedia, p. 30.
1170 A good introduction to the subsects of the Sakyapa tradition is given by R. M. Davidson in, "The Nor-pa Tradition" Wind Horse 1, pp. 79-98.
1171 Losel Tenkyong of Zhalu (b. 1804) was a particularly close associate of Khyentse and Kongtrul, who played an instrumental role in connec- tion with their efforts to revive rare lineages. See Smith's introduction to Kongtrul's Encyclopedia, pp. 34-5; and Kapstein, "The Shangs-pa bKa'-brgyud: an unknown tradition of Tibetan Buddhism".
1172 According to the venerable Dezhung Rinpoche, the continuous trans- mission survives for not more than about forty volumes, i. e. less than one-fifth of the Tangyur.
1173 These "Ten Great Pillars" were Thonmi SambhoJa, Vairocana, Kawa Peltsek, Cokro Lui Gyeltsen, Zhang Yeshe De, Rincen Zangpo, Drom- tOn Gyelwei Jungne, Ngok Lotsawa Loden Sherap, Sakya Pal). g. ita and Go Khukpa Lhetse. They are contrasted with the Eight Pillars who Supported the Lineages of Means for Attainment (Khetsun Zangpo Rinpoche).
1174 I. e. smin, grol, rgyab-chos lung. See p. 733, in relation to the lineage of transmitted precepts.
1175 On the political upheavals ofthe period, refer to T. Tsering, "Nag-ron mgon-po rnam-rgyal: A 19th century Khams-pa Warrior" in STC, pp. 196-214. Bricks of dried tea were frequently used as currency in traditional Tibet.
1176 The twofold precious enlightened attitude refers to the relative (kun-rdzob) enlightened attitude which requires the generation of the four im- measurables, namely, loving kindness, compassion, sympathetic joy and equanimity; and the ultimate (don-dam) enlightened attitude which affirms the liberation of all sentient beings in the primordially pure nature of fundamental reality. Alternatively the term may refer to the two aspects of the relative enlightened attitude, namely, aspiration (smon-pa) and undertaking or entrance (Jug-pa). See also the Glossary of Enumerations.
1177 The emphasis on freedom from sectarian bigotry upon which Khyentse and his followers insisted, has led some scholars to speak ofan impartial or eclectic (ris-med) movement in nineteenth-century Tibetan Buddh- ism. See especially Smith's introduction to Kongtrul's Encyclopaedia.
1178 I. e. the "auspicious" tradition of the Ponpo, whose ascetic teachings are represented primarily by the sixth of the nine Ponpo vehicles. See Tucci, The Religions of Tibet) p. 229.
1153
1154
1155
1156 1157
1158
1159
1160
1161
1162
1163
1164
1165 1166
s e w a n g , .
Jikma Trhinle (174 - hrou hout eastern Tibet and thus He gathered dIscIples t d of his master. As pre- greatly promoted the redlscoveTreh Lhamo he gained for his
f Derge ceptor to the queen 0 f h'
i support 0 efforts the roya M
h
ehold For the account of hIS o u s · M· 1
er
if Meditation and zrac es, pp.
life, see Tul. ku Th? nduP? h kingdom are discussed on p. 136-162. HIs relatlOnS WIt t e
. . .
An important teacher m record of his oral
ht JikmeGyelweiNyuguisremem- bered above all. Itt Peltrul Rinpoche (1808-87), l. e.
155.
set down by hIS which remains a most popular teachmg g
kun-bzang bZa-ma t zha - un ,. . See S T Kazi (trans. ), Kun Zang I f the Nyingma tradlUon. . . Th TV;; d
manua 0 L . La May Zhal ung, an
ofMy Perfect
For the remammg I clecticism of nineteenth-century particular, r? le. m the ;on truZ's Encyclopedia.
d P dmakara Translation Committee, e war s a
-finders discussed in this part and, in
Kham, see Smith s mtrodulctl? n T;hurpu calculation would read This is a new Phukpa calcu atlon, e
11 July 1829. .
A brief introductlon to the Nanrcen. the history of Nangchin Kham Thinley, Important events and p;. ces tnh Born in Tibet, which refers
and E. Tibet. See also Trungpa is seldom made explicit.
tomanylocationsinNangcen,t. thelineofSituincarnations,
This figure (1774-1853? ), thKe mnt u tradition, and also revered was a leading master of the arma agy
as a treasure-finder. h'· d "S fth Sky"(nam-mk atm zo
d) is the name of one particular
ZN
Khyentse Wangpo was, m e ec,
his father, the means of performing and
tore 0 e . h I treasure trove m Kham, see t e n
kadzo. .
I. e. Murup Tsepo. The reunion of Murup Tsepo with
attammg
as treasure, whIch must be perlorme
d by the treasure-finder in connec-
WI. ReconceaIed treasures. fi d r to be found agam m
tion with his or her discovery.
(yang-gter) are t ose
district may be found in Karma
dex of Locations under Yegye
f Chogyur Lingpa with Jamyang
"Treasure attamment sgru )d ·th any teaching discovered . . lishment m accor ance WI
.
the future. . the fourth category of the four The great attamment (bsgrub-chen). , ay include an elaborate
· I ice and attamment, m . - - branches 0f ntua serv . d· ected by the va)racarya
dramatic and choreographIc perlormance Ir
(rdo-rje sZob-dp'0n). See n . . 499 the lives of the preceptor
then reconcealed by an earlier treasure- m e ,
These dramatlc ceremomes, enactmg bh and the religious kmg aster Padmasam ava d t
the great m h ) continue to be performe a Trhisong Detsen (mkhan-sZob-c os gsum ,
the present day. I. . Tshurpu would read Tuesday 31 This is a new Phukpa calcu anon,
1870. . . h Means for the Attainment of the Guru Chogyur Thls pure Vislon was t e
h
h· ch were discovered and
am-
History: Part Six 83
84 Notes
History: Part Six 85 1198 On the four empowennents, see the Glossary of Enumerations; and
Fundamentals, p. 360. The vase empowerment reveals the emanational buddha-body. The secret empowerment (gsang-dbang) re- the buddha-body of perfect rapture through practices associated Wit? the energy channels, currents and seminal points, the latter of whIch are kno. wn as mind" (byang-sems). The empow- erment of dlscernmg pnstme cognition (shes-rab ye-shes-kyi dbang) re- the buddha-body of reality through awareness symbolised by the <;lakm! . The fourth empowerment of word and meaning (tshig-don-gyi reveals the essential buddha-body through the meditative prac- tIces of the Great Perfection.
1199 The scorpions are the emblem of Dorje TroW.
1200 Rakta, "blood", is a sacramental substance symbolic of passion trans-
muted into enlightened involvement in the world. Its miraculous over- flow is a portent of boundless enlightened activity.
1179 1180 1181
1182 1183
1184
1185
The text incorrectly reads khrid-rgya. .
These are to be found in the Glossary of . This prophecy is found in the Innennost Spmtu. altty ofthe Accomplzshed
Master (grub-thob thugs-thig), which was redIscovered by Khyentse Rinpoche. . . . h· h I f
Khyentse Rinpoche was born in the dIstnct of Ga, wit m t e c an 0
Nyo during an iron dragon year. . _
The'ten-syllable mantra of White Tara . IS o¥ TARE TURE svAHA. See S. Beyer, The Cult of Tara, mdex, p. 533, under Mantra,
10-syllable, of Tara".
As communicated by the Author, the three who accomp-
lished immortality were Guru Padmasambhava, VimalamItra and the
Newar S!
