d ,fhakabpa, Tibet: A
Political
and
See Blue Annals, pp.
See Blue Annals, pp.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
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.
912 9 1 3
914
915
916
. .
I a s) and Shel (she! ) are protective
917 918
919
920
921
922
923
924
hich
exquisitely embossed and in which the kIla is kept.
masambhava,Darcaan a ya . . 8
On Ngari PaI)cen, see below, Sakyapa scholars of the This figure (b. 1524) was one 0
with VajrakIla. Our erroneo
C'
usly reads rang lor rong.
T h e t n o o f a c c o r d i n g t o t h r e e d i f f e r e n t k m d s associated wIth Va)raklla, an
. I k-lla - briar iron and crystal. of matena '
n the four modes of life (asrama) The fifth path . death These are the way of the celibate prevalent in cof the· householder (grhasthf), the way
zhal 'chos-pa.
student (brahmacan), _t e w _) of the forest-dweller (ara1Jyavasl
d the way of the homeless mendic-
ant (sannyasf! . HP se-ra phur-mJal. See KG
100-1. The kIla itself is only seen '. pp. ecial empowerment conferred by
an
publicly once each seventeenth of the twelfth month the abbot of Sera Ce 0 I brations. The annual ceremony has as a prelude to the New ear ce e t r community in exile in Mysore,
been maintained by th: Sera e : shrine of the secret attainment India, but the actual remams mbt . : Sera itself. Since 1980, with of Hayagrlva ) . 1 t"ons on the practice of religion the partial relaxatIon of Ian important pilgrimage site.
in Tibet, the shrine . t separate journeys from 1984 The translators were a e to VlSl t permitted to photograph the
onwards, but, unfortunately, . were n :
shows the figures of Pad-
The seal of entrustment (gtad-rgya) 836
.
On Kong-ra Locen Zhenpen Dorje, see below, pp.
period. . 601
. .
has been explained above m thIS chapter, n.
For these four nvers, see 'dus-pa-dang Ihan-cig.
723-4; and for Lhatstin Jikme, pp. Spirituality requires
The practIce of the Black F. urt d . ulate the experiences whIch . Idarknessmor ertoSlm h
retreat III tota " is utilised to provide t e prac-
follow death. A "secret passageway th channel through which he . h £ d and also serves as e
titioner wIt 00. , . th the meditation master. or she can occasIOnally converse WI
See below, pp. 760-70. " t h i s form of Chinese honour was ti-shih, "Teacher of the - V See also nn. 811,817 above. adopted and conferred by Dalal Lama .
925 Seep. 783. . . S du Dorje. .
926 927
928 929
930
Presumably that ofprolcen . . am r pk Dor·e. The identificatIon of Lama Namdingpa IS Nam a )
Lama Zurcenpa is uncertam.
See pp. 681 and 799. . der (1584-1643) may be found
A brief biography of ndred Treasure-finders (gter-ston in Jamgon Kongtrtil, Llves OJ t e u .
brgya-rtsa), fols. 91b-93b.
h I urrents an
d · al points (rtsa-rlung-thlg-Ie), semm D· II" g
On energy c anne s, c
d 341. also Longcenpa, lspe m
see Fundamentals, PP: 27:-87 an 453ff (GGFTC, pp. 1006ff. ). Darkness in the Ten Dzrectwns, pp. .
68 Notes
949 Treasure doctrines (gter-chos) discovered since the time of Terdak
Lingpa have been known as new treasures (gter-gsar) in contrast to
those which were discovered earlier (gter-rnying).
950 Zhecen Monastery was founded in 1735 (wood tiger year) by Rap-
jam II, Gyurme Ktinzang Namgyel (b. 1713). Its history is detailed in Zhecen Gyeltsap, ie-chen chos-'byuiz. For a modern description in English, see TH, pp. 473-4. With the exception of Zhecen, the monas- teries mentioned here are discussed in the pages that follow.
951 I. e. the linear descendants of Terdak Lingpa.
952 See the biographical sketch of the Author in the Foreword.
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.
912 9 1 3
914
915
916
. .
I a s) and Shel (she! ) are protective
917 918
919
920
921
922
923
924
hich
exquisitely embossed and in which the kIla is kept.
masambhava,Darcaan a ya . . 8
On Ngari PaI)cen, see below, Sakyapa scholars of the This figure (b. 1524) was one 0
with VajrakIla. Our erroneo
C'
usly reads rang lor rong.
T h e t n o o f a c c o r d i n g t o t h r e e d i f f e r e n t k m d s associated wIth Va)raklla, an
. I k-lla - briar iron and crystal. of matena '
n the four modes of life (asrama) The fifth path . death These are the way of the celibate prevalent in cof the· householder (grhasthf), the way
zhal 'chos-pa.
student (brahmacan), _t e w _) of the forest-dweller (ara1Jyavasl
d the way of the homeless mendic-
ant (sannyasf! . HP se-ra phur-mJal. See KG
100-1. The kIla itself is only seen '. pp. ecial empowerment conferred by
an
publicly once each seventeenth of the twelfth month the abbot of Sera Ce 0 I brations. The annual ceremony has as a prelude to the New ear ce e t r community in exile in Mysore,
been maintained by th: Sera e : shrine of the secret attainment India, but the actual remams mbt . : Sera itself. Since 1980, with of Hayagrlva ) . 1 t"ons on the practice of religion the partial relaxatIon of Ian important pilgrimage site.
in Tibet, the shrine . t separate journeys from 1984 The translators were a e to VlSl t permitted to photograph the
onwards, but, unfortunately, . were n :
shows the figures of Pad-
The seal of entrustment (gtad-rgya) 836
.
On Kong-ra Locen Zhenpen Dorje, see below, pp.
period. . 601
. .
has been explained above m thIS chapter, n.
For these four nvers, see 'dus-pa-dang Ihan-cig.
723-4; and for Lhatstin Jikme, pp. Spirituality requires
The practIce of the Black F. urt d . ulate the experiences whIch . Idarknessmor ertoSlm h
retreat III tota " is utilised to provide t e prac-
follow death. A "secret passageway th channel through which he . h £ d and also serves as e
titioner wIt 00. , . th the meditation master. or she can occasIOnally converse WI
See below, pp. 760-70. " t h i s form of Chinese honour was ti-shih, "Teacher of the - V See also nn. 811,817 above. adopted and conferred by Dalal Lama .
925 Seep. 783. . . S du Dorje. .
926 927
928 929
930
Presumably that ofprolcen . . am r pk Dor·e. The identificatIon of Lama Namdingpa IS Nam a )
Lama Zurcenpa is uncertam.
See pp. 681 and 799. . der (1584-1643) may be found
A brief biography of ndred Treasure-finders (gter-ston in Jamgon Kongtrtil, Llves OJ t e u .
brgya-rtsa), fols. 91b-93b.
h I urrents an
d · al points (rtsa-rlung-thlg-Ie), semm D· II" g
On energy c anne s, c
d 341. also Longcenpa, lspe m
see Fundamentals, PP: 27:-87 an 453ff (GGFTC, pp. 1006ff. ). Darkness in the Ten Dzrectwns, pp. .
68 Notes
949 Treasure doctrines (gter-chos) discovered since the time of Terdak
Lingpa have been known as new treasures (gter-gsar) in contrast to
those which were discovered earlier (gter-rnying).
950 Zhecen Monastery was founded in 1735 (wood tiger year) by Rap-
jam II, Gyurme Ktinzang Namgyel (b. 1713). Its history is detailed in Zhecen Gyeltsap, ie-chen chos-'byuiz. For a modern description in English, see TH, pp. 473-4. With the exception of Zhecen, the monas- teries mentioned here are discussed in the pages that follow.
951 I. e. the linear descendants of Terdak Lingpa.
952 See the biographical sketch of the Author in the Foreword.
