No More Learning

Tibetan Sanskrit Works Series. Patna, Bihar: Kashi Prasad Jayaswal Research Institute.
Prof. Yensho Kanakure et al. (ed. ), A Catalogue of the Tohoku University Collection ofTibetan WOrks on Bud- dhism. Sendai: Tohoku Imperial University, 1953.
L. Chandra, Tibetan Works Printed by the Shopar- kang of the POlala. SP 38 (1959), pp. 120-32. Note that most of the texts listed herein are now avail- able again in Lhasa. Enquiries must be directed to the Dang'anju, which is the restored Lhol par- khang.
Xylographic edition.
Lhe-chen rgyal-lshab-kyi gsung-'bum. The collected works of Ze-chen Rgyal-tshab Padma rnam-rgyal. 18 vols. Paro: Ngodup, 1975 onwards. I(Bhu)-Tib 75-903143.
Notes
Note
On occasions when the translations in Books One and T. wo are cross-referenced a g a i n s t e a c h o t h e r , p a g e n u m b e r s a r e p r e c e d e d b y t h e s h o r t - t a l e o f r e l e v a n t b o o k , i. e. either Fundamentals or History. In cases where are gzven to passages within the same text, however, only the page numbers are .
Readers are referred to the Bibliography whenever full mformatlOn on pnmary and secondary sources does not appear in the relevant note.
FUNDAMENTALS: TRANSLATOR'S INTRODUCTION
These and all subsequent enumerations are to be found in the Glossary
of Enumerations in Volume Two.
2 In this traditional enumeration, the antigods were not given a class
status distinct from that of the Four Great Kings (Caturmaharaja-
kayika).
3 Refer to pp. 162-9, where Madhyamaka philosophy is discussed.
4 These are explained on pp. 162-9.
5 For works of Sanskrit origin, wherever possible the formal Sanskrit
titles are given in parentheses at the first mention of each text. The English rendering, however, follows the Tibetan, which often refers to texts by secondary or abridged titles. Further details for all texts mentioned can be found in the first part of the Bibliography in Volume Two.
6 An asterisk (*) has been used to indicate hypothetical reconstructions of Sanskrit technical terms not presently documented in available Sanskrit texts. Please note, however, that although many Sanskrit personal and place names used in these translations are similarly hypothetical, an asterisk has not been used to indicate these for purely aesthetic reasons.
7 I. e. those works contained in his Collection of Eulogies (Stavakaya, T 1118-36).
8 The distinction between these views and their integration from the standpoint of experience are the subject-matter of Pt. 3.
9 See H. V. Guenther, Buddhist Philosophy in Theory and Practice.
FUNDAMENTALS: PART ONE
10 I. e. Vajradhara of 044iyana, a form of the great master Padmasam- bhava; see History, pp. 468-74,512-20 and 533-7.
11 See History, Pt. 3.
12 Lokesvara or Lokanatha ('jig-rten-gyi mgon-po) is more commonly
known as Avalokitesvara (spyan-ras-gzigs-kyi dbang-phyug). He is the bodhisattva who protects Tibet and whose blessing is said to have given rise to the Tibetan race. See History, p. 510.
1 Fundamentals
4 Notes
Fundamentals: Part One 5
31 The vehicle of Brahma (tshangs-pa'i theg-pa) surpasses the vehicle of
gods and humans because it reaches the summit of cyclical existence,
as described below.
32 The summit of existence refers to the highest possible mode of being
within cyclical existence or samsara. It is contrasted with the nirvana of the buddha levels. . .
33 These four formless absorptions are said to be endowed with the four nominal or mental components, but not the component of form.
34 See History, p. 688.
35 LIlavajra's brief biography is given in the History, pp. 463-4.
36 For Vimalamitra's biography, see History, pp. 480-1,497-501, 555-6,
601 and passim.
37 For the background to this debate, refer to sGam-po-pa, The Jewel
Ornament of Liberation, translated by H. V. Guenther, pp. 3-4; and
to Sakya PaQ. <;lita, thub-pa dgongs-gsal, p. 2. 1-2.
38 The former are the Outsiders or adherents of non-Buddhist traditions
and the latter, the Insiders, are the followers of Buddhism.
39 The traditional Indian and Buddhist system of cosmology holds that the span of life is gradually reduced during the course of a single aeon,
from an indefinitely long period to ten years.
40 An Indian source for this quotation preserved in Sanskrit is KamalasIla,
Tattvasan. zgrahapafijikii, Vol. 1, p. 52. See also Nyiiyaviirttika, 4. 1. 21.
41 According to Longcenpa, Wish-fulfilling Treasury (yid-bzhin rin-po-che'i mdzod), p. 396, the Followers of the Owl are identical to the Vaisesika.
are so called because when KaQ. ada attained the of ISvara, the deity alighted on a stone liizgam within his meditation cave in the form of an owl (uluka). There is also a tradition which claims KaQ. ada was known as the "Owl" after the name of his clan.
42 The origin of this fivefold classification, and the precise identities of several of the subjects, persons and texts here listed remain problem- atic. The grammatical tradition is listed among the six topics associated with Vedic study (vediiizga), but usually traces itself to the rsi Panini, who is said to have been inspired by the god Siva. The logical method developed in India is that referred to as "inquiry", on which see S. C. Vidyabhusana, A History ofIndian Logic, Sect. I. The Followers of Satyavacas (bden-smras) are probably the adherents of the Upanishads. The Mlmarpsaka (spyod/dpyod-pa-ba), whose sutra is probably referred to here, are not usually associated with the legend- ary Bhrgu (ngan-spong)" on whom see R. Goldman, Gods, Priests and Warriors, but rather with Jaimini. On the Anthology of Caraka (Carakasan. zhitii) and its traditions, refer to A. L. Basham (ed. ), A Cultural History of India, Ch. XII.
43 AviddhakarQ. a (rna ma-phug-pa) was a philosopher who flourished some time before as he is frequently criticised in the latter's Tattvasan. zgrahakiirikii. None of his works sur- vive today. For a summary of research on this thinker to date, see K. H. Potter (ed. ), Encylopedia of Indian Philosophies: Indian Metaphysics and Epistemology, pp. 338-40. See also Longcenpa, Treas- ury ofthe Supreme Vehicle, p. 98. The text wrongly reads mam-phug-pa (Khenpo Paiden Sherap).
44 Unidentified, but possibly this refers to Deva Suri PramiirJ,a-
13
14
15
16 17 18
19
20 21
22
23
24 25
26
27
28 29 30
Their biographies are included in the History: see pp. 607-16 for Nupcen Sangye Yeshe, Nup Yonten Gyamtso and the Zur family; pp. 755-9 for Nyang-rel Nyima Ozer; pp. 701-2 for Rok Sherap- 0; pp. 703-9 for Rongzompa Choki Zangpo; and pp. 575-96 for
Longcen Rapjampa. .
The text gives the root in the "coded" form 4udhrji accordmg to tradition of the paQ. inian Dhiitupiifhas. See G. B. Palsule, The Sansknt Dhiitupiithas, Ch. 3, p. 59, for an analysis of "the system of the Anubandhas [code letters] invented by the anCIent Hmdu gram-
. "
manans .
Cf. Pandit Sivadatta (ed. ), The Niimaliizgiinusiisana of Amarasinha,
p. 73: '''Dharma is that which upholds the world or is upheld by persons. " . .
dge-sbyong-gi chos-bzhi. The text wrongly reads dge-slong-gz chos-bzhz (Khenpo Palden Sherap).
Tib. dbyer-med. This reading is preferred by the Author to byed-med,
which is given in the text. . . ma-rig-pa zhes-pa ni gzhi 'khrul-rtog-gi cha 'dzin-pa. The phrase IS omit- ted in the text, but included in the primary source: Longcenpa, Treasury of the Supreme Vehicle (theg-mchog rin-po-che'i mdzod), p. . 84. .
For the relationship of hatred to the creation phase ofmeditatlOn, refer
. '
See the Glossary of Enumerations. Six of these are objective, six are
to p. 359.
I. e. the five sensory perceptions and the conSCIOusness ofthe mtellect.
. '
ted in the text, but found in the primary source: Longcenpa, Treasury
subjective and six are sensory.
rig-cing yul-du byed-pa mam-par shes-pa'i phung-po. ThIS phrase IS omit-
of the Supreme Vehicle, p. 79.
These subjective modes of the activity fields are not referred to as the consciousness of the eye (mig-gi mam-par shes-pa'i skye-mched) and so forth in the Abhidharma. They are simply known as the activity field of the eye (mig-gi skye-mched), etc. Refer to the Glossary of Enumera-
tions under twelve activity fields.
The neutral deeds are those connected with the experiences of meditat-
ive absorption and the like. See below, pp. 61-4.
See the chart of the three world systems or realms of sarpsara, pp. 14-15. Mount Sumeru is held to be the central axis of the world of Patient Endurance (mi-mjed 'jig-rten-gyi khams, Skt. Sahalokadhiitu) within the desire realm. See also n. 376.
See the chart above, pp. 14-15. The extraordinary form realms (khyad- par-can) are the Five Pure Abodes (gtsang-gnas lnga), which are con- trasted with the twelve ordinary form realms (tsam-po).
This quotation is also cited by the author of the legs-bshad,
p. 62. Both this and the following quotation are gIven m DZ Vol. 1, pp. 113-14; and in Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol.
2, p. 351.
On Buddhaguhya, refer to History, pp. 464-5.
See the chart on pp. 14-15.
See the chart, pp. 14-15, for this and for th? se other god realms such as Avrha which are mentIOned m the followmg
pages.
.
6 Notes
45 46
47
48
49
50 51
nayatattviilokiilaJ! lkiira, a major Jain philosophical text. The nine categories are also authoritatively given in, e. g. , the Navatattvasiltra and the Paiiciistikiiya of the Jains.
Tib. zad-pa.
This appears to be the non-extant Brhaspatisiltra, the of which are reported in Indian philosophical works such as: BhavavIveka, Tar- kajviila; TattvasaJ! lgraha; Jayarasi, TattvopaplavasiJ! lha; Haribhadrasuri, $a4darsanasamuccaya; Madhava, SarvadarsanasaJ!
l- graha; and in such later Tibetan treatises as Longcenpa, Treasury of
65 66
67
68 69
70
71
72
73
74
75
Darkness in the Ten Directions (phyogs-bcu mun-sel) , pp. 428-35 (GGFTC, pp. 967-76).
This text is among those translated into Tibetan from the Chinese. This is one of only a few verses from this text extant in Sanskrit. It is interpolated in Candraklrti's Clearly Worded Commentary (Prasan- napadii, Darbhanga edn. , BST 10), p. l.
A Buddhist source for this well-known Indian cliche is Kamaiasiia TattvasaJ! lgrahapaiijikii, Vol. 1, p. 2. Many other treatises that studied in Tibet also refer to it.
Vajradharma is the peaceful aspect ofVajrapal). i. See History, p. 451. The passage quoted here is not found in Vasubandhu's work. There is, however, a parallel passage in Yasomitra, Abhidharmakosavyiikhyii (T 4092), Vol. 1, p. 15.
A brief account of the lives of Sariputra and Maudgalyayana is given in the History, pp. 425-6. For a more detailed study of these texts and the tradition which holds the Abhidharma to have been compiled by arhats, refer to HBI, pp. 198-210.
On Vasubandhu, see S. Anacker, Seven Works of Vasubandhu; Taranatha, History ofBuddhism in India, pp. 167-75; also Obermiller, History ofBuddhism by Bu-ston, pp. 136-47; and E. Frauwallner, On the Date ofthe Buddhist Master ofthe Law Vasubandhu, and the sources cited therein. Frauwallner's hypothesis, however, that there were two important Vasubandhus, has not met with general scholarly accept- ance.
Refer to the first part of the Bibliography under Yogiiciira Level. These treatises are the Bhilmivastu (T 4035-7), the VastusaJ! lgrahalJl (T 4039-
40), the ParyiiyasaJ! lgrahalJl ( T 4041), the
(T 4042) and the ViniscayasaJ! lgrahalJl (T 4038).
On Asanga, see Taranatha, History ofBuddhism in India, pp. 154-67; also Obermiller, History ofBuddhism by Bu-ston, pp. 136-47; and W. Rahula. 's introduction to Le Compendium de la Super-Doctrine d'Asaizga. The thIrd level of bodhisattva realisation is known as the Illuminating ('od-byed, Skt. Prabhiikan). See the Glossary of Enumerations under ten levels.
On Dignaga, refer to Taranatha, History of Buddhism in India, pp.
181-5; Obermiller, History of Buddhism by Bu-ston, pp. 149-52; and to M. Hattori, Digniiga on Perception.
Refer to the first part of the Bibliography, under Eight Dissertations. They are the Commentary on the Ornament of the Siltras of the Greater Vehicle (SiltriilaJ! lkiiravrtti, T 4062), the Commentary on the Analysis of the Middle and Extremes (Madhyiintavibhaizgavrtti, T 4027), the Com- mentary on the Analysis of Phenomena and Reality (Dharmadharma- tiivibhaizgavrtti, T 4028), the Rational System of Exposition (Vyii- khyiiyukti, T 4061), the Dissertation on the ProofofDeeds (Karmasiddhi- prakaralJa, T 4062), the Dissertation on the Five Components (Paiica- skandhaprakaralJa, T 4059), the Twenty Verses (Vimsatikii, T 4055) and the Thirty Verses (TriJ! lsika, T 4055). .
On Santideva, see Taranlitha, History ofBuddhism in India, pp. 215-20; Obermiller, History ofBuddhism by Bu-ston, pp. 161-6; and HIL 7. l. On Jikme Lingpa, see History, pp. 835-40; Gyatso, Apparitions.
On Dharmaklrti, see Taranatha, History of Buddhism in India, pp.
53
54 55 56 57
58 59
60 61
62
63
64
For a different interpretation of this passage, see E. Obermiller, History
of Buddhism by Bu-ston, p. 25.
See pp. 153-5; also History, pp. 423-5.
Darbhanga edn. , BST 4, p. 286.
For Narton Senge-o, see Blue Annals, p. 157.
Innermost Spirituality of Vimalamitra (bi-ma snying-thig), Pt. 2, Vol. Cha, pp. 1-159.
Unidentified.
For Santipa or Ratnakarasanti, see Blue Annals, pp. 206, 634-8;
Taranatha, History of Buddhism in India, translated by Lama Chimpa and A. Chattopadhyaya, p. 295, n. 12; and HIL 7. 1, pp. 122-4.
VivaralJasaJ! lgrahalJl
. '
i. e. hedonists.
The Outsiders (phyi-rol-pa) or non-Buddhists are here divided into
those who follow a course independent of Buddhism and those who overtly teach a non-Buddhist doctrine, but are in fact emanations of
Spiritual and Philosophical Systems (grub-mtha' mdzod).
Tib. tshu-rol mdzes-pa-ba is a rendering for Skt. Ciirviika, whIch IS interpreted in Tibetan to mean "adherents of pleasures at hand",
the buddhas.
For some interesting observations on the relationship between the
scepticism of the Lokayata and the Prasangika dialectic, refer to D.
Chattopadhyaya, Indian Philosophy, a popular introduction, pp. 186ff.
Tib. myang-'das, literally meaning "gone beyond sorrow".
Superior mind (lhag-pa'i sems, Skt. adhicitta) is that which develops
experience in meditation. . The Sage (drang-srong, Skt. ni) in this case refers to Sakyamum
52
Buddha.
I. e. the Nyingma tradition.
The primary source for this section is Vasubandhu, Commentary on the Ornament of the Siltras of the Greater Vehicle (Mahiiyiinasiltrii-
laytlktiravytikhyti, Darbhanga BST 13), p. 55.
The Sanskrit version (Darbhanga edn. , p. 56) of the Ornament of the
Sutras of the Greater Vehicle reads iipatti, although the Tibetan clearly gives vipatti in keeping with the content of the passage. .
The distinction between the causal aspect of the vehIcle or the bodhisattva vehicle and the six resultant vehicles of tantra is explored in great detail in Pt. 2, pp. 139-48; in Pt. 3 which deals with the nature
of the causal aspects; and in Pt. 4 which focuses on the resultant aspects. The eleventh level is held by bodhisattvas to be the buddha level. For these eleven levels, and the subsequent buddha levels until the Unsurpassed Pristine Cognition (ye-shes bla-ma), which are
below, see the Glossary of Enumerations; and Longcenpa, Dzspeilzng
76
77 78
Fundamentals: Part One 7
8 l'votes
228-40; and Obermiller, History of Buddhism by Bu-ston, pp. 152-5. Bibliographies documenting recent research on the works. Dha! "- maklrti will be found in the sources listed under Prama1}avznlscaya m the second part of the Bibliography.
79 On the patriarch Upagupta, see History, p. 436; ! he An account ofY asalis involvement in the second council IS proVIded i l l Hzstory, p. 429. It is based on the T 6). For a detailed account of this period and Its personahtIes, such as Yasal). , Sarvakamin and Kubjita, refer to HBI, pp. 134ff.
80 On Nagarjuna, refer to Obermiller, History of Buddhism by Bu-ston, pp. 122-30; Taranatha, bka'-babs bdun-Idan-gyi rnam-thar (translated in D. Templeman, The Seven Instruction Lineages, pp. 4-8); E. Lamotte, Traite de la Grande Vertu de Sagesse; and M. Walleser, "The Life of Nagarjuna from Tibetan and Chinese Sources" Asia Major 1 (1923), pp. 421-55. Research to date is surveyed in HIL 7. 1. . . .
81 Because the Vindication ofConventional Truth does not eXIst m a TIbetan translation, Tibetan authorities often count Nagarjuna'sJewel Garland (Ratnavalf) as the sixth collection of reasoning. . . .
82 The term "reality" in this Buddhist usage refers to the abIdmg emptI- ness of all things (chos-nyid, Skt. dharmata) and "apparitional reality" to their manifestation (chos-can, Skt. dharmin). See p. 19.
83 On Kawa Peltsek, see History, pp. 515 and 522.
84 The text reads instead lam rnam-bkod (P 4737), which was composed
by King Ja.
85 Refer to L. Sternbach, "Les Aphorismes dits de Calfakya dans les
textes bouddhiques du Tibet et du Turkestan Oriental" Journal Asiatique 259 (1971), pp. 71-82, for remarks on the extant Tibetan redaction of this work.
86 An oral attribution made by Lama Sonam Topgyel. However the precise source is unidentified.
87 These are, respectively, Mvt. 4972-5006, 5007-26, 5027-34 and 5035- 45.
95
96 97
98
99
100 101 102
103
104 105 106
107
Fundamentals: Part Two 9 Cognition (Prama1}avarttika), Ch. 1, v. 3.
Briefly, the axiom of the result ('bras-rtags, Skt. karyahetu) governs causal inferences; the axiom of identity (rang-bzhin-rtags, Skt. svabhavahetu) governs inferences determined by the internal relations among a subject of phenomena (chos-can, Skt. dharmin) and its phenomena (chos, Skt. dharma); and the axiom of the absence of the objective referent (mi-dmigs-pa'i rtags, Skt. anupalabdhihetu) governs
88 Here the text reads shes-rig for shes-rab.
89 Y utokpa is briefly mentioned in History, p. 753.
The nine numbers (sme-ba dgu) and the trigrams (spar-kha) are explained in W. A. Sherrill and W. K. Chu, Anthology ofthe I Ching. For indications concerning their roles in Tibetan astrology and divina- tion, see G. Dorje, Tibetan Elemental Divination Paintings, pp. 92- 108; and the articles by S. Hummel and D. Schuh listed in the final section of the Bibliography.
Refer to the fifteenth-century Tibetan compendium of knowledge, bshad-mdzod yid-bzhin nor-bu, pp. 428-32.
On Dalf<;iin, see D. K. Gupta, A Cn'tical Study of Dandin and his Works; and S. K. De, History of Sanskrit Poetics. . .
See Jamgon Kongtriil, shes-bya kun-khyab mdzod, Vol. 2, p. 324, for a discussion on the Gau<;ia style of East India and the Vaidarbha style of the south, as understood in Tibet.
Geometric poetry refers to verses which can be read in any direction.
It includes acrostic verse (ardhabhrama or sarvatobhadra), and zigzag-
ging (gomlltrika). See Gupta, A Critical Study ofDa1}cjin and his Works, pp. 238-9.
The modern study of Sakya Palf<;iita's life and works is thoroughly surveyed in D. P. Jackson, The Entrance Gateforthe Wise (Section III).