The
Drigungpa formed an alliance with the Zhamarpa and the kIng of Tsang against the Gelukpa and the Ganden Palace in 1537.
Drigungpa formed an alliance with the Zhamarpa and the kIng of Tsang against the Gelukpa and the Ganden Palace in 1537.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
Ny.
d'cal usage in the treatment of leprosy, ap1s
828 829
stone, probably Id . or lor poisoning see, e. g. , gso-rig snying-
skin ailments an as an an 1 830
bsdus gsar-pa, p. 243. b otherwise known, but would be
816 This edIct not. a? ,pear. :owards Tibetan practitioners of the
consistent wIth s Cf Tsepon W. D. Shakabpa, Bod kyi 831 vehicle of indestructIble rea Ity. .
srid don rgyal rabs, Vo. I. 1, pp. 289-i-01. baysi) was a title which was 832
817 Pakshi (Chinese po-shzh. and uality with the imperial pre-
interpreted iI? - t? Imply From the time ofChogyel ceptors of Chma (tl-shIh or f the Sakya tradition which was
Phakpa the latter were appomte rom
. 1 . ed by the Yuan dynasty. 833
predommant y f the naga or water spirits. Through 818 Leprosy is held to have granted immunity from the
834
and Blue Annals, pp. 708. ff. . d ' g the year 1285. See Stein,
821 These were the Mongol mcurSlOns unn 836
their favours, the lama s
es w
k h' S-k a-o though this is uncertain.
. ,
820 On Campapel, the translator 0 r opu . 835
disease.
819 a Y(b '1l72/3),seen. 807 above;
Tibetan Civilization, p. 78. . . . . founded the Ilkhan dynasty in
822 Qubilai Qan's elder to challenge Qubilai's authority
Iran in 1258, and as y to the Drigungpa sect, which
in Tibet by extendmg hIS the Ilkhans lent military
rivalled the a with the help of an army dispatched
support to Dngung, but y '. . Monastery being sacked
by Qubilai, was and Shakabpa, Tibet: in 1290. Cf. Stein, Tzbetan CzvIlzzatIOn, pp. ,
A Political History, p. 70. b . g eighteen altogether, are - owerments num enn
823 These Mahayoga emp , . der fifteen ordinary sacraments listed in the Glossary of EnumeratIons 360' and Longcenpa, Dis- (of empowerment). See also s3fo_9 GGFTC, pp. 869-81). pelling Darkness in the Ten DIrectIOns, R)npoche. Refer to Blue
824 This translator was also the Bu ston Rin po che, pp. 80-1. . Annals, p. 793; and Th [Iidfn-framed structure crossed wIth
825 A mdos or thread-cross IS a woo d ' for the trapping and many layers of thread or silk. Used as a size and appearance
837 838
839
840
841
842
exorcising of eVI orces,.
'1 £ its structure vanes 1 . S
d d the function of the nte. ee depending upon the deity mvoke Dan if Tibet pp. 369-97; and
Nebesky-Wojkowitz, and e7:ns 0 ,
Tucci The Religions of TIbet, pp. 181 . b 11 known to western
826 This scholar works are the most students of BuddhIsm m 1 et. e
62 Notes
843
844
845
846 847
848 849
The history and status of this major KarI? a Kagyti is surveyed in the autobiography of its late hIerarch, Chogyam Trungpa
Rinpoche Born in Tibet, especially Ch. 2.
I. e. Jampel Zangpo (ban-sgar on whom see Nalanda Translation Committee, The Ram of Wzsdom, pp. 123-5,
ling . in see p. 799. . Tabla (or Takla) Padmamati was ar y In uentIal In connection with the lineage of Zhik 0 LIngpa, on whom see n. 929 below. p
863 The lords. of 1. 'sang and the Karmapa assumed control over most of TIbet In 1565. Established by Karma Tsheten of Tsang and by his successor Karma Tenkyong (1599-1641), their ad- mInIstration was finally ended by the Qosot Mongols under GusrI duly enthroned Dalai Lama V in 1642. Cf. Stein, Tibetan pp. 82-3; Snellgrove and Richardson, A Cultural History of Tzbet, pp. 194-5; and Z. Ahmad, Sino-Tibetan Relations in the Seven- teenth Century.
864 On this monastic establishment and its hierarch Perna Trhinle see below, pp. 736-7. '
865 A brief reference to Zhang as the "Unborn" may be found in Blue Annals, p. 900. See also n. 801 above.
866 See below, pp. 724-6.
324. . G The "ultimate doctrinal language" is that of the subtle, Inner
Madhyamaka. See Fundamentals, pp. 169-216; and for Tolbupa In particular, p. 204 and n. 1309.
On Karpopa, see below, p. 697.
The Earlier and Later Treasure Troves gong-'og) are
those discovered by Nyang-rel Nyima Ozer and Guru Chowang. See
pp. 755-70.
See below, pp. 805-8. .
This is Dalai Lama III, under whom many of the Mongol tnbes were converted to Buddhism. See, e. g. , Stein, Tibetan Civilization, pp. 81,
867 On Rikdzin Gyurme Dorje or Terdak Lingpa, see pp. 825-34; and on 82. Locen DharmasrI, pp. 728-32.
868 dar-ring-chen-mo.
sgra'i ri-mo. . ,. ·b d
850
851 869
852
sum-rtags, i. e. the study ofthe sum-cu-pa and rtags-kyz Jug-pa attn ute to Thonmi Sambhota, on whom see p. 512 and n. 546:
Advanced philosophy students in Tibet spend some period as visiting scholars at institutions wIth whIch they were
wise unaffiliated. Exposed thus to divergent approaches to the they would hone their intellectual skills by engaging in debate with
any who would challenge them.
870 871
Unidentified.
For a later Menlungpa's connection with the Kham tradition, see below, p. 699.
For the of Katok Monastery in general, see H. Eimer and P. Tsering, "Abte und Lehrer von Zentralasiatische Studien 13 (1979), pp. 457-509; and idem, "A List of Abbots of Kah-thog Monastery" The Journal of the Tibet Society 1 (1981). .
For the Lower Tibetan Vinaya lineage, see pp. 525-6 and n. 568.
Sera Ce (se-ra byes) is one of the colleges of Sera near
853 872
854
855
856 857
858 859
860
861 862
Sopa, Lectures on Tibetan Religious Culture, Ch. 2. .
The date of Peljor Lhtindrup's death is calculated accordIng to. the old Phukpa school. According to Schuh, Untersuchungen zur Geschzchte der Tibetischen Kalenderrechnung, p. 139, Dalai Lama V used old
Lhasa. Its curriculum is surveyed in L. Candra (ed. ), Materzals for a History of Tibetan Literature, Pt. 3, pp. 666-7; and Geshe Lhundup
873 On the first Karmapa hierarch and Gampopa's greatest disciple, see Blue Annals, pp. 473ff. ; and Karma Thinley, The History ofthe Sixteen Karmapas of Tibet, pp. 41-5.
874 pha-vang. But this word may mean "bat" (the animal) as well as "boul- der".
875 On this protectress, see Nebesky-Wojkowitz, Oracles and Demons of Tzbet, Ch. II.
876 The eighth level of realisation attained by a bodhisattva is known as the Unmoving (mi-gYo-ba, Skt. Acala). See Fundamentals, p. 137 and n. 146.
877 For the eleventh level, Universal Light (kun-tu 'ad, Skt. Samanta- prabha), which is that of buddhas rather than bodhisattvas, see Funda- mentals, p. 237.
878 On this figure, who was instrumental in transmitting the Doha in Tibet, see Guenther, The Royal Song of Saraha, pp. 16-17.
879 was the spiritual heir of the first Karmapa's leading dis- CIple, Sangye Recen. In his turn he became the tutor of Ttisum Khyenpa's reincarnation, Karma Pakshi. See Blue Annals, pp. 483ff.
880 On Pakshi's affiliation with and contribution to the Nyingma see. Kapstein, "Religious Syncretism in 13th century TIbet: The Lzmuless Ocean Cycle" in STC, pp. 358-71.
881 Pat:l9. ita and Chogyel Phakpa journeyed to visit the Mongol prmce in Gansu in 1246. When Phakpa was seventeen (1251) Sakya Pat:l9. Ita passed away. At nineteen (1253), Phakpa became advisor
Phukpa, and his successor, the regent Sangye Gyamtso, was the first to employ the new Phukpa calculations from 1696 onwards. Refer to
tradition.
On this figure, see p. 783.
This is undertaken by advanced students of the vehicle
reality in order to perfect the techniques of yoga and meditatlOn. See, e. g. , Ngawang Zangpo,Jamgon Kongtrul's Retreat Manual.
p. 400.
I. e. those cycles of teaching which are conSIdered essentla to t e
ur .
See Fundamentals, pp. 335-45. . . . .
For details of this dispute, see Stein, Tibetan CzvzlzzatlOn, p. 81. .
The
Drigungpa formed an alliance with the Zhamarpa and the kIng of Tsang against the Gelukpa and the Ganden Palace in 1537. See also
n. 1114. b f orcery see
On the induction of epilepsy and stroke y means 0 s n. 695 above.
,
Koncok Chopel was a teacher of Lama V. See p. 821.
The Lhodrak Sungtrtil is the incarnation of the great treasure-finder Perna Lingpa, associated with Nenang Monastery near Truptso Pema-
. .
1 h Z
History: Part Five 63
64 Notes .
d to Tibet in 1265. His second visit to
History: Part Five 65
Narkyid, "In Defence of Amdo Gendun Chompel's Theory of the Origin of the Tibetan Script" Tibet]ournalVII, 3 (1982), Pp. 23-34; and Namkai Norbu, The Necklace ofGzi, pp. 7-13.
chos-la blo ma-sgyur. The text erroneously reads chos-kyi bla-marsgyur. These three qualities are usually ascribed to the transmitted precepts
of the Buddha himself. See Fundamentals, pp. 73-4. Rongzompa himself is "father Chodrak".
The teachings of this obscure figure, who is perhaps to be assigned
to the tenth century, have played a profound role in the tradition of
the Great Perfection. For a brief biographical reference, see Blue An- nals, pp. 999-1001. Also, see n. 608 above.
Our text erroneously reads zi for ya-zi.
The founder of the Kagyu lineage in Tibet. His traditional biography
has been translated into English: Nalanda Translation Committee, The
Life ofMarpa the Translator. Marpa's dates are usually given as 1012-96, but see ibid. , p. 199n.
Esoteric MafijuSrl, as indicated above on p. 702, was composed and translated by Smrtijiianaklrti. The commentary by Rongzompa is Con- tained in Selected Writings of Ron-zom Chos-kyi bzan-po. Refer to Esoteric Mafijufrf in the first part of the Bibliography.
Blue Annals, p. 166.
On Macik Zhama (b. 1062) and her brother Khurbupa or Khonpupa
('khon-phu-ba, b. 1069), see Blue Annals, pp. 220ff. It appears that
Macik Zhama is therein confused with the founder of the tradition of
the Object of Cutting (gcod-yul), Macik Lapdron. Cf. Gyatso, "A Pre- liminary Study of the Gcod Tradition".
For the iconography of the krla, the foremost ritual emblem of this tradition, see]. Huntington, The Phur-pa, Tibetan Ritual Daggers. Evidence for the antiquity ofkIla practice in Tibet and India is surveyed in R. A. Stein "A propos des documents anciens relatifs au phur-bu"
in Csoma de Koros Symposium; and in R. Mayer "Tibetan Phur-bas and Indian KIlas" in The Buddhist Forum.
The mal). <;iala of material symbols here would entail the use of the symbolic kIla implement (rdzas-phur).
Zandre (za- 'dre) are a class ofmalicious spirits who haunt fixed locations and require propitiation with offerings of foodstuffs.
Cf. p. 496.
Concerning the importance of VajrakIla for the Sakyapa, refer to E. G. Smith's introduction to Kongtrul's Encyclopedia of Indo- Tibetan
Culture, p. 8, n. 17. Sakya Pal). <;iita himself was responsible for locating a Sanskrit manuscript of the Root Fragment of Vajrakfla (T 439) and
redacting its Tibetan translation.
A summary of his life may be found in Blue Annals, pp. 374-80.
On this figure (b. 1016), see p. 765; and R. Prats, Contributo alio Studio Biograjico dei primi Gter-ston, pp. 25-8.
On the death of Tarma Dode, see Nalanda Translation Committee,
The Life ofMarpa the Translator, pp. 156-73; and Lhalungpa, The Life
of Milarepa, pp. 82-3. These sources, however, do not specifically mention Ra Lotsawa.
tha-phyi'i grva-pa.
The Devourers (za) and Slaughterers (gsod) are protectors associated
882
883
884 885
886
7
88
888
to Qubilai Qan and returne. 1268 After his return in 1276 he held
China for seven years. began poisoned, at Sakya in . 1280.
the conclave at Chumlk . d ,fhakabpa, Tibet: A Political and
See Blue Annals, pp. 211 d Khen 0 Palden Sherap have agreed with
pp. 62-9. The Author an . p fDzin Namgyel was performed
the hypothesis that thbe °still until 1251 when by Katokpa Campa urn, w 0
SakvaPal). <;iitapassed. i·ti offarsouth-easternTibet,centeredon Jang was one of the prmclpa 1 es f Buddhism by its kings, see Y.
L··· in Yunnan On the patronage 0 . C
IJ1ang ,t:t·S th mEdition ofthe Tibetan Buddhzst anon. Imaeda, The Jang a- a . entres founded or restored from
893
894
895 896
897 898
889
890
Dispelling Darkness in the en
pp. 869-81). . b The account gIven here may e co
lrec w , .
mpared with that found in Blue
891
892
The point of this example IS lall). 'tmh only on classical l 104-5 was vlrtua y e b
This refers to the great Nymgdma c h the seventeenth century onwar s, suc as
Mindroling and Dorje Trak.
See below, pp. 733-9. See pp. 700-1. .
th-eastern Tibet and the surrounding S TH pp 417-9.
regIOn, presently m. -we k ( ong-ma gsum) were, of course,
The "three supenors 0 f Kato g b 899
Katokpa Tampa Deshek, angt is given drung means "attendant". T e tit e - hich the attendant himself
d t fahierarch Incasesmw
totheatten an o. . . '. . nlineageheandhissuccessors 900
rises to assume a m a gl:eindication of their continuing
often maintain the ongma tit e as a 901
f C
lar sou
The sacred mountam 0
. . th sternYunnan. ee , .
service to the lineage itself. . £ the fifteen ordinary sacraments (of See the Glossary of Together with the three empower-
empowerment); als. o Fundamenta the' form the eighteen empowerments mentsofprofundity(zab-dbanggsu) y. e ten outer empowerments
of Mahayoga. five inner empowerments of f b fi e (Ph"l phan-pa l a n g ,
902
903
904
905 906
907 908
909
910
911
I ) and the three secret empowerments of profundity (gsang-ba za ;;mo b· t· ns pp 370-9 (GGFTC,
o ene lcenc :. . Y,.
ability (nang nus-pa 1 dbang n:a ,. dbang gsum). Cf. Longcenpa,
Annals, pp. 160-7. . £
See the Glossary of Enumerations. or I ter has also been referred
the five awakenings. Their gen- h b· th of an emanatIona mas . f
eration at t e Ir , r£ 64S above. At the I1me to in the account of Dropukpa sfi 1 e, excellences (,bras-bu 1 enlightenment they bring the buddha-body of phun-sum-tshogs-pa Inga) (S:mantabhadra in the form of V. aJ- rapture, namely, those of teac e r . (Conquerors of the FIve radhara), place time Enlightened FamIlIes and lev) d teaching (ultimate truth m timeless continuity of the 1) Here five parallel ac- which samsara and nirval). a are. 1 zompa are poetically. tod. 's gtreatise' on which see
Fundamenta s, pp'. . ' . Indian poetics studIed m TIbet.
0 1 a real savant would have een n y
familiar with, e. g. ,
For contemporary TIbetan VIews on
the Vivarta or Vartula script, see
66 Notes
History: Part Five 67 931 These are aspects of dream yoga (rmi-lam), for a general introduction
to which see, e. g. , W. Y. Evans-Wentz, Tibetan Yoga and Secret Doc-
trines, pp. 215ff.
9 3 2 T h e I n d e s t r u c t i b l e N u c l e u s o f I n n e r R a d i a n c e i s t h e d i m e n s i o n o f t h e
buddha-body of reality (dharmakaya); see Fundamentals, p. 115.
933 dgung-keg. This refers to any year, i. e. one's thirteenth, twenty-fIfth, thirty- seventh and so on, in which the animal sign is the same as that under which one
was born. See G. Dorje, Tibetan Elemental DivinaJion Paintings, pp. 229-31. 934 Jamyang Khyentse Wangpo, Mkhyen-brtse on the History ofthe Dharma, pp. 40-1, defines the trio of Guru, Great Perfection and Great Compas-
sionate One as follows:
The blessed cycles of the peaceful and wrathful Guru. . . ;
the cycles of the Great Perfection, the consummation of all profound paths. . . ; and the cycles for the attainment of the Great Compassionate One, the divine fortune of Tibet, the Land of Snows. . .
935 See above, p. 701.
936 grva'i-dbang-bum. We follow here the explanation of Khetsun Zangpo
Rinpoche.
937 See pp. 825-34.
938 The date of Sangdak Trhinle Lhtindrup's death is calculated according to the new Phukpa school since it has been recorded by his son Dhar- masrI. The date according to the old Phukpa school would have read Sunday 2 March 1662.
939 This is a sign of proficiency in the transference of consciousness ('pho- ba) through which, at the moment of death, one can take rebirth in a pure land or buddha-field such as SukhavatI.
940 bca'.
941 Yangdok (yang-bzlog) is propitiated as a means of averting war and
other unfavourable conditions; it derives from the maI)<;iala ofYangdak Heruka. Drangsong Loktri is a sage and protector from the maI)<;iala of Yamantaka (Khetsun Zangpo Rinpoche).
942 As stated in the Fundamentals, p. 104, rtsis dkar-nag reters to Indian astronomy (dkar-rtsis) and Chinese divination (nag-rtsis or 'byung-rtsis).
943 On the rites of service, further service, attainment and great attainment, see n. 499 above.
944 See p. 828.
945 The conferral of every empowerment of the way of secret mantra must
include the disciple's affirmation of the vows of refuge and of the cultivation of the enlightened attitude, in addition to the specific com- mitments associated with the empowerment. Often the layman's vows must be affirmed as well. Cf. the quotation from the Hevajra Tantra given on p. 911.
946 See n. 892 above.
947 Svarodaya is a profound branch of Indian divination and numerology
ascribed to Isvara in its origin. Refer to the life of Mipham Rinpoche
on p. 890; and also to Fundamentals, p. 104.
948 His own extensive commentary on this text, called dpag-bsam snye-ma,
is doubtlessly the most influential one amongst modern Nyingmapa. On the Ascertainment of the Three Vows itself, see p. 808.
828 829
stone, probably Id . or lor poisoning see, e. g. , gso-rig snying-
skin ailments an as an an 1 830
bsdus gsar-pa, p. 243. b otherwise known, but would be
816 This edIct not. a? ,pear. :owards Tibetan practitioners of the
consistent wIth s Cf Tsepon W. D. Shakabpa, Bod kyi 831 vehicle of indestructIble rea Ity. .
srid don rgyal rabs, Vo. I. 1, pp. 289-i-01. baysi) was a title which was 832
817 Pakshi (Chinese po-shzh. and uality with the imperial pre-
interpreted iI? - t? Imply From the time ofChogyel ceptors of Chma (tl-shIh or f the Sakya tradition which was
Phakpa the latter were appomte rom
. 1 . ed by the Yuan dynasty. 833
predommant y f the naga or water spirits. Through 818 Leprosy is held to have granted immunity from the
834
and Blue Annals, pp. 708. ff. . d ' g the year 1285. See Stein,
821 These were the Mongol mcurSlOns unn 836
their favours, the lama s
es w
k h' S-k a-o though this is uncertain.
. ,
820 On Campapel, the translator 0 r opu . 835
disease.
819 a Y(b '1l72/3),seen. 807 above;
Tibetan Civilization, p. 78. . . . . founded the Ilkhan dynasty in
822 Qubilai Qan's elder to challenge Qubilai's authority
Iran in 1258, and as y to the Drigungpa sect, which
in Tibet by extendmg hIS the Ilkhans lent military
rivalled the a with the help of an army dispatched
support to Dngung, but y '. . Monastery being sacked
by Qubilai, was and Shakabpa, Tibet: in 1290. Cf. Stein, Tzbetan CzvIlzzatIOn, pp. ,
A Political History, p. 70. b . g eighteen altogether, are - owerments num enn
823 These Mahayoga emp , . der fifteen ordinary sacraments listed in the Glossary of EnumeratIons 360' and Longcenpa, Dis- (of empowerment). See also s3fo_9 GGFTC, pp. 869-81). pelling Darkness in the Ten DIrectIOns, R)npoche. Refer to Blue
824 This translator was also the Bu ston Rin po che, pp. 80-1. . Annals, p. 793; and Th [Iidfn-framed structure crossed wIth
825 A mdos or thread-cross IS a woo d ' for the trapping and many layers of thread or silk. Used as a size and appearance
837 838
839
840
841
842
exorcising of eVI orces,.
'1 £ its structure vanes 1 . S
d d the function of the nte. ee depending upon the deity mvoke Dan if Tibet pp. 369-97; and
Nebesky-Wojkowitz, and e7:ns 0 ,
Tucci The Religions of TIbet, pp. 181 . b 11 known to western
826 This scholar works are the most students of BuddhIsm m 1 et. e
62 Notes
843
844
845
846 847
848 849
The history and status of this major KarI? a Kagyti is surveyed in the autobiography of its late hIerarch, Chogyam Trungpa
Rinpoche Born in Tibet, especially Ch. 2.
I. e. Jampel Zangpo (ban-sgar on whom see Nalanda Translation Committee, The Ram of Wzsdom, pp. 123-5,
ling . in see p. 799. . Tabla (or Takla) Padmamati was ar y In uentIal In connection with the lineage of Zhik 0 LIngpa, on whom see n. 929 below. p
863 The lords. of 1. 'sang and the Karmapa assumed control over most of TIbet In 1565. Established by Karma Tsheten of Tsang and by his successor Karma Tenkyong (1599-1641), their ad- mInIstration was finally ended by the Qosot Mongols under GusrI duly enthroned Dalai Lama V in 1642. Cf. Stein, Tibetan pp. 82-3; Snellgrove and Richardson, A Cultural History of Tzbet, pp. 194-5; and Z. Ahmad, Sino-Tibetan Relations in the Seven- teenth Century.
864 On this monastic establishment and its hierarch Perna Trhinle see below, pp. 736-7. '
865 A brief reference to Zhang as the "Unborn" may be found in Blue Annals, p. 900. See also n. 801 above.
866 See below, pp. 724-6.
324. . G The "ultimate doctrinal language" is that of the subtle, Inner
Madhyamaka. See Fundamentals, pp. 169-216; and for Tolbupa In particular, p. 204 and n. 1309.
On Karpopa, see below, p. 697.
The Earlier and Later Treasure Troves gong-'og) are
those discovered by Nyang-rel Nyima Ozer and Guru Chowang. See
pp. 755-70.
See below, pp. 805-8. .
This is Dalai Lama III, under whom many of the Mongol tnbes were converted to Buddhism. See, e. g. , Stein, Tibetan Civilization, pp. 81,
867 On Rikdzin Gyurme Dorje or Terdak Lingpa, see pp. 825-34; and on 82. Locen DharmasrI, pp. 728-32.
868 dar-ring-chen-mo.
sgra'i ri-mo. . ,. ·b d
850
851 869
852
sum-rtags, i. e. the study ofthe sum-cu-pa and rtags-kyz Jug-pa attn ute to Thonmi Sambhota, on whom see p. 512 and n. 546:
Advanced philosophy students in Tibet spend some period as visiting scholars at institutions wIth whIch they were
wise unaffiliated. Exposed thus to divergent approaches to the they would hone their intellectual skills by engaging in debate with
any who would challenge them.
870 871
Unidentified.
For a later Menlungpa's connection with the Kham tradition, see below, p. 699.
For the of Katok Monastery in general, see H. Eimer and P. Tsering, "Abte und Lehrer von Zentralasiatische Studien 13 (1979), pp. 457-509; and idem, "A List of Abbots of Kah-thog Monastery" The Journal of the Tibet Society 1 (1981). .
For the Lower Tibetan Vinaya lineage, see pp. 525-6 and n. 568.
Sera Ce (se-ra byes) is one of the colleges of Sera near
853 872
854
855
856 857
858 859
860
861 862
Sopa, Lectures on Tibetan Religious Culture, Ch. 2. .
The date of Peljor Lhtindrup's death is calculated accordIng to. the old Phukpa school. According to Schuh, Untersuchungen zur Geschzchte der Tibetischen Kalenderrechnung, p. 139, Dalai Lama V used old
Lhasa. Its curriculum is surveyed in L. Candra (ed. ), Materzals for a History of Tibetan Literature, Pt. 3, pp. 666-7; and Geshe Lhundup
873 On the first Karmapa hierarch and Gampopa's greatest disciple, see Blue Annals, pp. 473ff. ; and Karma Thinley, The History ofthe Sixteen Karmapas of Tibet, pp. 41-5.
874 pha-vang. But this word may mean "bat" (the animal) as well as "boul- der".
875 On this protectress, see Nebesky-Wojkowitz, Oracles and Demons of Tzbet, Ch. II.
876 The eighth level of realisation attained by a bodhisattva is known as the Unmoving (mi-gYo-ba, Skt. Acala). See Fundamentals, p. 137 and n. 146.
877 For the eleventh level, Universal Light (kun-tu 'ad, Skt. Samanta- prabha), which is that of buddhas rather than bodhisattvas, see Funda- mentals, p. 237.
878 On this figure, who was instrumental in transmitting the Doha in Tibet, see Guenther, The Royal Song of Saraha, pp. 16-17.
879 was the spiritual heir of the first Karmapa's leading dis- CIple, Sangye Recen. In his turn he became the tutor of Ttisum Khyenpa's reincarnation, Karma Pakshi. See Blue Annals, pp. 483ff.
880 On Pakshi's affiliation with and contribution to the Nyingma see. Kapstein, "Religious Syncretism in 13th century TIbet: The Lzmuless Ocean Cycle" in STC, pp. 358-71.
881 Pat:l9. ita and Chogyel Phakpa journeyed to visit the Mongol prmce in Gansu in 1246. When Phakpa was seventeen (1251) Sakya Pat:l9. Ita passed away. At nineteen (1253), Phakpa became advisor
Phukpa, and his successor, the regent Sangye Gyamtso, was the first to employ the new Phukpa calculations from 1696 onwards. Refer to
tradition.
On this figure, see p. 783.
This is undertaken by advanced students of the vehicle
reality in order to perfect the techniques of yoga and meditatlOn. See, e. g. , Ngawang Zangpo,Jamgon Kongtrul's Retreat Manual.
p. 400.
I. e. those cycles of teaching which are conSIdered essentla to t e
ur .
See Fundamentals, pp. 335-45. . . . .
For details of this dispute, see Stein, Tibetan CzvzlzzatlOn, p. 81. .
The
Drigungpa formed an alliance with the Zhamarpa and the kIng of Tsang against the Gelukpa and the Ganden Palace in 1537. See also
n. 1114. b f orcery see
On the induction of epilepsy and stroke y means 0 s n. 695 above.
,
Koncok Chopel was a teacher of Lama V. See p. 821.
The Lhodrak Sungtrtil is the incarnation of the great treasure-finder Perna Lingpa, associated with Nenang Monastery near Truptso Pema-
. .
1 h Z
History: Part Five 63
64 Notes .
d to Tibet in 1265. His second visit to
History: Part Five 65
Narkyid, "In Defence of Amdo Gendun Chompel's Theory of the Origin of the Tibetan Script" Tibet]ournalVII, 3 (1982), Pp. 23-34; and Namkai Norbu, The Necklace ofGzi, pp. 7-13.
chos-la blo ma-sgyur. The text erroneously reads chos-kyi bla-marsgyur. These three qualities are usually ascribed to the transmitted precepts
of the Buddha himself. See Fundamentals, pp. 73-4. Rongzompa himself is "father Chodrak".
The teachings of this obscure figure, who is perhaps to be assigned
to the tenth century, have played a profound role in the tradition of
the Great Perfection. For a brief biographical reference, see Blue An- nals, pp. 999-1001. Also, see n. 608 above.
Our text erroneously reads zi for ya-zi.
The founder of the Kagyu lineage in Tibet. His traditional biography
has been translated into English: Nalanda Translation Committee, The
Life ofMarpa the Translator. Marpa's dates are usually given as 1012-96, but see ibid. , p. 199n.
Esoteric MafijuSrl, as indicated above on p. 702, was composed and translated by Smrtijiianaklrti. The commentary by Rongzompa is Con- tained in Selected Writings of Ron-zom Chos-kyi bzan-po. Refer to Esoteric Mafijufrf in the first part of the Bibliography.
Blue Annals, p. 166.
On Macik Zhama (b. 1062) and her brother Khurbupa or Khonpupa
('khon-phu-ba, b. 1069), see Blue Annals, pp. 220ff. It appears that
Macik Zhama is therein confused with the founder of the tradition of
the Object of Cutting (gcod-yul), Macik Lapdron. Cf. Gyatso, "A Pre- liminary Study of the Gcod Tradition".
For the iconography of the krla, the foremost ritual emblem of this tradition, see]. Huntington, The Phur-pa, Tibetan Ritual Daggers. Evidence for the antiquity ofkIla practice in Tibet and India is surveyed in R. A. Stein "A propos des documents anciens relatifs au phur-bu"
in Csoma de Koros Symposium; and in R. Mayer "Tibetan Phur-bas and Indian KIlas" in The Buddhist Forum.
The mal). <;iala of material symbols here would entail the use of the symbolic kIla implement (rdzas-phur).
Zandre (za- 'dre) are a class ofmalicious spirits who haunt fixed locations and require propitiation with offerings of foodstuffs.
Cf. p. 496.
Concerning the importance of VajrakIla for the Sakyapa, refer to E. G. Smith's introduction to Kongtrul's Encyclopedia of Indo- Tibetan
Culture, p. 8, n. 17. Sakya Pal). <;iita himself was responsible for locating a Sanskrit manuscript of the Root Fragment of Vajrakfla (T 439) and
redacting its Tibetan translation.
A summary of his life may be found in Blue Annals, pp. 374-80.
On this figure (b. 1016), see p. 765; and R. Prats, Contributo alio Studio Biograjico dei primi Gter-ston, pp. 25-8.
On the death of Tarma Dode, see Nalanda Translation Committee,
The Life ofMarpa the Translator, pp. 156-73; and Lhalungpa, The Life
of Milarepa, pp. 82-3. These sources, however, do not specifically mention Ra Lotsawa.
tha-phyi'i grva-pa.
The Devourers (za) and Slaughterers (gsod) are protectors associated
882
883
884 885
886
7
88
888
to Qubilai Qan and returne. 1268 After his return in 1276 he held
China for seven years. began poisoned, at Sakya in . 1280.
the conclave at Chumlk . d ,fhakabpa, Tibet: A Political and
See Blue Annals, pp. 211 d Khen 0 Palden Sherap have agreed with
pp. 62-9. The Author an . p fDzin Namgyel was performed
the hypothesis that thbe °still until 1251 when by Katokpa Campa urn, w 0
SakvaPal). <;iitapassed. i·ti offarsouth-easternTibet,centeredon Jang was one of the prmclpa 1 es f Buddhism by its kings, see Y.
L··· in Yunnan On the patronage 0 . C
IJ1ang ,t:t·S th mEdition ofthe Tibetan Buddhzst anon. Imaeda, The Jang a- a . entres founded or restored from
893
894
895 896
897 898
889
890
Dispelling Darkness in the en
pp. 869-81). . b The account gIven here may e co
lrec w , .
mpared with that found in Blue
891
892
The point of this example IS lall). 'tmh only on classical l 104-5 was vlrtua y e b
This refers to the great Nymgdma c h the seventeenth century onwar s, suc as
Mindroling and Dorje Trak.
See below, pp. 733-9. See pp. 700-1. .
th-eastern Tibet and the surrounding S TH pp 417-9.
regIOn, presently m. -we k ( ong-ma gsum) were, of course,
The "three supenors 0 f Kato g b 899
Katokpa Tampa Deshek, angt is given drung means "attendant". T e tit e - hich the attendant himself
d t fahierarch Incasesmw
totheatten an o. . . '. . nlineageheandhissuccessors 900
rises to assume a m a gl:eindication of their continuing
often maintain the ongma tit e as a 901
f C
lar sou
The sacred mountam 0
. . th sternYunnan. ee , .
service to the lineage itself. . £ the fifteen ordinary sacraments (of See the Glossary of Together with the three empower-
empowerment); als. o Fundamenta the' form the eighteen empowerments mentsofprofundity(zab-dbanggsu) y. e ten outer empowerments
of Mahayoga. five inner empowerments of f b fi e (Ph"l phan-pa l a n g ,
902
903
904
905 906
907 908
909
910
911
I ) and the three secret empowerments of profundity (gsang-ba za ;;mo b· t· ns pp 370-9 (GGFTC,
o ene lcenc :. . Y,.
ability (nang nus-pa 1 dbang n:a ,. dbang gsum). Cf. Longcenpa,
Annals, pp. 160-7. . £
See the Glossary of Enumerations. or I ter has also been referred
the five awakenings. Their gen- h b· th of an emanatIona mas . f
eration at t e Ir , r£ 64S above. At the I1me to in the account of Dropukpa sfi 1 e, excellences (,bras-bu 1 enlightenment they bring the buddha-body of phun-sum-tshogs-pa Inga) (S:mantabhadra in the form of V. aJ- rapture, namely, those of teac e r . (Conquerors of the FIve radhara), place time Enlightened FamIlIes and lev) d teaching (ultimate truth m timeless continuity of the 1) Here five parallel ac- which samsara and nirval). a are. 1 zompa are poetically. tod. 's gtreatise' on which see
Fundamenta s, pp'. . ' . Indian poetics studIed m TIbet.
0 1 a real savant would have een n y
familiar with, e. g. ,
For contemporary TIbetan VIews on
the Vivarta or Vartula script, see
66 Notes
History: Part Five 67 931 These are aspects of dream yoga (rmi-lam), for a general introduction
to which see, e. g. , W. Y. Evans-Wentz, Tibetan Yoga and Secret Doc-
trines, pp. 215ff.
9 3 2 T h e I n d e s t r u c t i b l e N u c l e u s o f I n n e r R a d i a n c e i s t h e d i m e n s i o n o f t h e
buddha-body of reality (dharmakaya); see Fundamentals, p. 115.
933 dgung-keg. This refers to any year, i. e. one's thirteenth, twenty-fIfth, thirty- seventh and so on, in which the animal sign is the same as that under which one
was born. See G. Dorje, Tibetan Elemental DivinaJion Paintings, pp. 229-31. 934 Jamyang Khyentse Wangpo, Mkhyen-brtse on the History ofthe Dharma, pp. 40-1, defines the trio of Guru, Great Perfection and Great Compas-
sionate One as follows:
The blessed cycles of the peaceful and wrathful Guru. . . ;
the cycles of the Great Perfection, the consummation of all profound paths. . . ; and the cycles for the attainment of the Great Compassionate One, the divine fortune of Tibet, the Land of Snows. . .
935 See above, p. 701.
936 grva'i-dbang-bum. We follow here the explanation of Khetsun Zangpo
Rinpoche.
937 See pp. 825-34.
938 The date of Sangdak Trhinle Lhtindrup's death is calculated according to the new Phukpa school since it has been recorded by his son Dhar- masrI. The date according to the old Phukpa school would have read Sunday 2 March 1662.
939 This is a sign of proficiency in the transference of consciousness ('pho- ba) through which, at the moment of death, one can take rebirth in a pure land or buddha-field such as SukhavatI.
940 bca'.
941 Yangdok (yang-bzlog) is propitiated as a means of averting war and
other unfavourable conditions; it derives from the maI)<;iala ofYangdak Heruka. Drangsong Loktri is a sage and protector from the maI)<;iala of Yamantaka (Khetsun Zangpo Rinpoche).
942 As stated in the Fundamentals, p. 104, rtsis dkar-nag reters to Indian astronomy (dkar-rtsis) and Chinese divination (nag-rtsis or 'byung-rtsis).
943 On the rites of service, further service, attainment and great attainment, see n. 499 above.
944 See p. 828.
945 The conferral of every empowerment of the way of secret mantra must
include the disciple's affirmation of the vows of refuge and of the cultivation of the enlightened attitude, in addition to the specific com- mitments associated with the empowerment. Often the layman's vows must be affirmed as well. Cf. the quotation from the Hevajra Tantra given on p. 911.
946 See n. 892 above.
947 Svarodaya is a profound branch of Indian divination and numerology
ascribed to Isvara in its origin. Refer to the life of Mipham Rinpoche
on p. 890; and also to Fundamentals, p. 104.
948 His own extensive commentary on this text, called dpag-bsam snye-ma,
is doubtlessly the most influential one amongst modern Nyingmapa. On the Ascertainment of the Three Vows itself, see p. 808.
