No More Learning

302 The vajra and bell are ritual implements which respectively symbolise
skilful means and discriminative awareness.
303 I. e. the non-Buddhist schools and systems.
304 Tib. thig-le chen-po is a synonym for the buddha-body of reality. See
the Index of Technical Terms under seminal point.
305 Tib. mi-'jig-pa. The text wrongly reads mi-'jigs-pa. Compare the same
273
274 275
276
faculties at death. 'd k . 1 ) . the form assumed by consciousness The body - yl us (chos-nyid bar-do) and the inter- during the /do i. e. after death and before mediate state of rebIrth ( s ; pa Tibetan Book of the Dead,
rebirth. See W. Y. Evans- endtzC e The Tibetan Book of the pp. 85ff. ; or F. Fremantle a n · ,
Dead, 250 above.
On meltmg blIss (zhu-bde! , ni_'byor pho-mo) are peripheral in the
The male and female YOghms f the central or foremost divine mandala, and so form t e retmue 0
277
278 279
280 281 282
283 284
285 286
287
the eight classes of means for attamm: number of tantra texts, as lr
. . tholo Kaustubha is the name of gem, which the physical elements and the mental
272 Thisreferstot e ISSOu1
and the empowered awareness (dbang-
bsgyur ngs ,
refer to Longcenpa, passages in the literature of the 466 (GGFTC, pp. , '. N t however suggest "empowered Sequence ofthe Path ofthe See, e. g. , the Litany
family" as an alternattve ren _ - . ) 23-4 and Mafi- ,. r M -' / - (MafiJusnnamasamgltl , vv. ,
of the Names OJ anJusn. . R M translation of the jusrlmitra's comments as gIven m . .
textinMCB20 1),n. 62. . dharaisknownasthesixthregent
As explained above m n. 144, the spontaneous presence of the (rgyal-tshab drug-pa) because e IS .
d the five buddha-bodIes.
Eighteen Great
For a dISCussIon on thIS verse h' h has power over the life-span, . ) or that awareness w IC 361 3
. '
D rknessintheTenDirections,pp. -,
These eight classes each a A principle tantra of found in the Tantras 0 bka'-'gyur),T838-44and439.
( . Mother Tantra, see Jamgon For the classIficatIon of Ka aca ra as 1 3 232
"1 h byakun-khyabmdzod,Vo. ,p. . . f h Kongtru , s es-_ h' h Gathers All Intentions is the exegesIs 0 t e The General Sutra w lC
Root Tantra of All-Gathering . Tib. kara is a corrupt form of akara, meamng
"source". The consort.
source ofall display (r? l-pa'i kfaMra) 163-4; and These include the aXIoms 0 a y
the axioms of Mahayoga, 'n accordance with the Peking Tib. gzhag-nas. Our text rea s;z reading is cited below on
Kangyur, Vol. 9. However, t e pre p. 368. . . h
t requiring the gradual creation of the visualisation as in Mahayoga. k to Anuyoga correspond
I. e. in an immedIate manner _WIt ou
The following ten levels five p'aths Pt 3 Refer also to the to those of the causal vehIcles discusse m . .
Glossary of Enumerations. d h th of meditation he receives
When a bodhisattva has advance ondtdehPa. which the time and cir- . d 1 . fromthebu asm
the life of Tsangtonpa m Hzstory, pp. 691
a prophetic ec b ddhahood are revealed. See, e. g. , cumstances for hIS u -3
.
Fundamentals: Part Four 21
22 Notes
to . the antigods, the heart centre to human beings, the navel centre to alllmals, secret centre to tormented spirits and the soles of the feet to the of the hot and cold hells. Through these practices of the perfectIon stage (rdzogs-rim), the vital energy and mind remain in these centres, sarpsara is not transcended, and rebirth consequently occurs.
Whereas in the perfection stage the vital energy and mind remain in the after entering from the left and right channels in the form of the whne and. red seminal points and releasing the knots in the channel, m Realisation this purification is not reqmred because of pristine cognition naturally causes channels to valllsh mto lIght. According to Longcenpa, Wish-fulfil- lmg 851 are twenty-one knots altogether, twenty o. f whIch are dIVIded mto paIrs corresponding to their location in the nght and left Their vanishing in ten pairs also corresponds to the renunCIatIOn and realisation of the ten levels.
These appearances of the hundred buddha-fields and con- templa. tIOns correspond the realisation of the first level, through the of the first paIr of knotted channels into light.
ThIS belongs to the Great Perfection endowed with Conch-Syllables (dung-yzg-can) from the Innermost Spirituality of Vimalamitra, Pt. 2 Vol. Cha, pp. 1-159. ' The of. Zurcungpa Sherap-tra and his son Dropukpa are presented m the HIStory, pp. 635-49. For the four "pillars", see pp. 640ff. The source for the material found in the recapitulations of this and the is DharmasrI, gsang-bdag zhal-lung. I. e. the Knyatantra whIch realIses the three enlightened families and which realises the five enlightened families are here Said to be eqmvalent to the common vehicles of the bodhisattvas and so forth because their realisation is incomplete.
Refer to History, p. 701. History, p. 653.
History, pp. 667-8. History, pp. 666-7.
Tib. ye-shes yon-tan kun-rdzob Zhao Compare the identical passage cited on p: 270. Here, our text gives ye-shes bzhi-yon kun-rdzob Zha m conformny with the Peking Tangyur (P 3736), Vol. 83, p. 106. 4. 2. The and Khenpo Palden Sherap prefer the former reading. For a detaIled of . these and the empowerments, to Longcenpa, Dzspellmg Darkness in the Ten Directions, pp. 370-9, (GGFTC, pp. 369-81); and to Jamgon Kongtrtil, shes-bya kun-khyab ,"! ,dzod, Vol. 2, pp. 656-82, 737-9. See also the Glossary of Enumera- tIons under fifteen ordinary sacraments (of empowerment). The water and crown eI? powermen. ts employ their appropriate symbolic imple- ment. s. to punfy respectively into the mirror-like pristine cogllltIOn and the pnstme cognition of sameness.
These sublime, and appearances are purified when they are seen respectIvely as ManJusrI who is sublime in discriminative who is gentle in compassion, and Vajrapani who m power. These are the Lords of the Three Enlightene'd FamIlIes (ngs-gsum mgon-po) which pertain to Kriyatantra, and on
306 307
308
309
in Theory and Practice, pp. 200-2. .
The "second stage which is the essence" refers to the perfectIon stage
(rdzogs-rim). The second stage of this second is known the Great Perfection (rdzogs-chen) because the perfectIon stage can be enher symbolic (mtshan-yod rdzogs-rim) or non-symbolic (mtshan-med rim), and it is the latter which is referred to as the Great PerfectIon:
323
311
312
313
314
315
316 317
318 319
320
321 322
This interpretation follows the oral commentary of Lama Sonam Top-
quotation as cited on p. 181. . .
For an explanation of this verse, see Guenther, Buddhzst Phzlosophy
310
tomy.
324
325
326
327
328 329 330 331 332
333
334
Refer to the Glossary of Enumerations under ten levels. The first IS known as the Joyful (rab-tu dga'-ba, Skt. Pramuditii). The seventh is known as the Far-Reaching (ring-du song-ba, Skt. Diirangamii). The eighth and tenth levels are mentioned in nn. 116, 146 and 385.
The buddhas of the surpassed levels are those who have accomplished the respective realisations of the systems just .
I. e. the single essence is not obtained through the subject-object dIcho-
Tib. gti-mug ma-gsal cig. The same quotation cited on p. 899 of the History, reads gti-mug ma-bsam cig. Similarly the foll? wing re. ads rang-gi Ius-las gyen-du ma-bskyod cig, whereas the eqmvalent lme cned in the History reads rang-gi Ius-las gyen-du ma-spyod cig.
gyel.
These are spontaneous axioms which arise internally and replace the
lower axioms of Madhyamaka and Mahayoga which are contrived by the intellect.
The text readsyin-tu smra-ba, after the reading in Longcenpa, Treasury of Spiritual and Philosophical Systems, p. 337. An alternative suggested tentatively by Khenpo Palden Sherap would read "freely" (yan-tu) for
yin-tu. .
This and the subsequent divisions and cycles of the Esotenc Instruc- tional Class are indicated in terms of their essence (ngo-bo, i. e. "essen- tially"), their natural expression (rang-bzhin, i. e. "naturally") and their character (mtshan-nyid, i. e. "characteristically"), which correspond re-
spectively to the buddha-bodies of reality, perfect rapture and emana- tion.
In other words, the moment of death and liberation are simultaneous: Tib. rtog-pa means thought. Our text erroneously reads rtogs-pa, l. e.
realisation.
Interpreted according to the oral commentary of Ttilku
The nucleus or awareness which is reality'S expanse anses as a senes of seminal points of light which are known as indestructible chains (of light). When this expanse is fully mature, the three world realms
dissolve into inner radiance.
For the channels and vital energy within the body, see the
of Enumerations under ten kinds o f vital energy and six centres formmg the "upper door" of the body. See also the disussion in Longcenpa, Dispelling Darkness in the Ten Directions, pp. 453fL (GGFTC, pp.
1006fL); and in Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, pp. 631-45.
See n. 151 above.
The forehead centre corresponds to the god realms, the throat centre
Fundamentals: Part Four 23
24 Notes
whom see also History, pp. 452-4.
335 Tib. yig. The text wrongly reads yid. .
336 On the distinction between the Being of Commitment and the BeIng
of Pristine Cognition, see n. 239 above.
337 Tib. sangs-rgyas sa. Compare the identical passage above on p.
At this point, our text reads sangs-rgyas-pa. The former, however, IS
preferred by the Author.
338 The symbolic implements of
to purify obscurations respectIvely Into AmIta. b? a s pnstIne of discernment, Amoghasiddhi's pristine cogmtIon of accomplIshment and Vairocana's pristine cognition of reality's expanse.
These and preceding two are all aspects of the outer vase empowerment (phyz bum-pa'i dbang). See also n. 333 above. .
339 Tib. rdo-rje 'chang-sar. Compare the same verse CIted above on p. 272. Here the text reads rdo-rje 'chang-bar.
340 The sixth empowerment is known as that of the master or that of the irreversible vase, which seals the previous five and so confers the ability to transmit the teaching. Refer also to n. 333 above. .
341 Unidentified. Perhaps he is Lenton Sakya Zangpo. Refer to Hzstory, p. 640. .
342 Garap Dorje was the first human preceptor of the Great PerfectIon. See History, pp. 490-3. The prefix ru means "first" or "predecessor", and in this case indicates his primacy in the lineage (Khenpo Palden Sherap).
343 These are two of the four "pillars" who were students of Zurcungpa. See History, pp. 640ff.
344 Kyo Kongbupa was also among the four "pillars"; History, pp. 640ff.
345 History, p. 622. .
346 See n. 333 above. The conferral of these four empowerments, begIn-
ning with the common vase empowerment, is held to result in the maturation respectively of the emanational body, the body of perfect rapture, the body of reality and the essential body. . .
347 These include ten aspects of beneficence and five of abIlIty. See L o n g c e n p a , D i s p e l l i n g D a r k n e s s i n t h e T e n p p . 3 7 2 - 9 (GGFTC, pp. 871-81); and the Glossary of EnumeratIons underfifteen ordinary sacraments (of empowerment).
348 Tib. grol-phyir-du. Compare the same passage on p. 249. Here the text reads grol-phyir las, but the former readIng IS preferred.
349 See the Glossary of Enumerations under twenty-eight commitments of Mahayoga.
350 This is Vimalamitra's commentary on the Root Tantra of the Secret
.
351 Examples of such practices are the ceremonies for the commemoratIon of Padmasambhava on the tenth day (tshes-bcu), and for the commem-
oration of the dakinls on the twenty-fifth day (nyer-Inga).
352 Tib. sgroI, Skt. · tana, according to the (Skt. san- refers to the rites of forceful lIberatIon . Tib. sb;:or, Skt. ga1Ja, according to the secret language, refers to sexual practIces. See
above, pp. 292-3. .
353 Tib. brgyad-brgya so-gcig. The text wrongly reads brgyad-brgya-po-gczg. See Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, pp. 748-9.
354 355
356
Fundamentals: Conclusion 25
The seals connected with the deity in Yogatantra and Mahayoga are here contrasted with those of Anuyoga, which take immediate effect. This empowerment is the initial entrance into the Great Perfection. For its subdivisions, refer to Longcenpa, Treasury of Spiritual and
Philosophical Systems, pp. 370-2; and to History, p. 501.
These terms have a specific meiming in the context of Atiyoga, as by Longcenpa in The Treasury of the Abiding Nature of Realuy (gnas-Iugs rin-po-che'i mdzod), and are, of course, unconnected with the mundane views of apathy and nihilism, for which the same
terms are applied in Tibetan (i. e. phyal-pa and med-pa).
FUNDAMENTALS: CONCLUSION
357
358
359
360 361 362
On Locen DharmasrI, see History, pp. 728-31; on Gyurme Tshewang Chokdrup, p. 736; on Jamgon Kongtriil, pp. 859-68; on Dodrup Jikme Tenpei Nyima, p. 879; and on Zhecen Gyeltsap, pp. 879 and 919. These scriptures are partly enumerated in History, p. 591. For an
enumeration of the Seven [Great] Treasuries (mdzod-bdun) of
Longcenpa, refer to the first part of the Bibliography.
This is the Four-Part Innermost Spirituality (snying-thig ya-bzhi) which
was redacted by Longcenpa. See History, pp. 554-96, for the background to this tradition.
This is a metaphor for the violation of the commitment not to divulge the secret teachings to an unsuitable recipient.
The personal names of the Author which are built into the structure of the verse introduce the Colophon.
The sponsor was one Ngawang Samdrup of Tingri who received the name Pelhiin Yiilgyel in a dream (Lama Sonam Topgyel).
2 History
HISTORY: INTRODUCTORY VERSES
363 This refers to the fundamental Buddhist view of dependent origination (rten-cing 'brel-bar 'byung-ba, Skt. pratftyasamutpada), the Nyingmapa interpretation of which is summarised in Fundamentals, pp. 54-7. The verse as a whole is addressed to the Buddha, the first of the Three Precious Jewels.
364 Concerning the transmission or scriptural authorisation (lung, Skt. agama) of the true doctrine and its realisation (rtogs-pa, Skt. adhigama), the Treasury of the Abhidharma (Ch. 8, v. 39cd) says:
The two kinds of the Teacher's true doctrine Are transmission and realisation.
For their divisions and subdivisions, see Fundamentals, pp. 72ff.
365 I. e. the sarrzgha, the spiritual community which maintains the Buddha's
teaching.
366 The intricate metaphysical and cosmological doctrine upon which this
verse is based is discussed at length in Fundamentals, Pt. 2. For the various lineages referred to in the last line, see below, pp. 447-57 and 775.
367 For the various divine manifestations of the Teacher alluded to here, see below, pp. 447-50.
368 The epithet "Lord of the W orId" or LokeSvara ('jigs-rten dbang-phyug) is here a title indicating that Songtsen Gampo is the emanation of the bodhisattva Avalokitesvara. See also n. 12.
369 The Land of Snows is Tibet, which is referred to as a frontier, or land beyond the pale (mtha'-khob), in its relation to Buddhist India prior to the beginnings of Buddhism in Tibet.
370 The Lord of SukhavatI Field is Buddha Amitabha. His special realm, the "Pure Land" revered in East Asian Buddhism, is richly described in the Sanskrit Sukhavatfvyilhasiltra, for an English translation of which, see SBE, Vol. 49, Pt. 2, pp. 1-107. According to the teachings of the vehicle of indestructible reality (Vajrayana), Amitabha's seed- syllable is HRIH.
371 "Skull-garlanded Master" refers to Padmasambhava in the form of Perna Thotrengtsel (padma thod-phreng-rtsal).
28 Notes
History: Part One 29 bhiivaniimarga) and no-more-Iearning (mi-slob-pa'i lam, Skt. asaiksa-
miirga). For their relationship to the ten levels according to the see Fundamentals, pp. 281-3; and fortheir distinctive attributes, p. 236. For a different reading of this verse, which better agrees with the extant Sanskrit text, see Fundamentals, p. 231. Refer, too, to R. Klop- penborg, The Paccekabuddha, for a detailed study of the self-centred buddha based pre-eminently on the texts of the Theravadin tradition.
A detailed explanation of this phrase may be found in L. de La Vallee Poussin, L'Abhidharmakosa de Vasubandhu, Vol. III, pp. 252-3.
The tenth level, Cloud of Doctrine, is the highest traversed by bodhisattvas. See Glossary of Enumerations under ten levels; and also Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, pp. 270-91.
On the heaven, see pp. 447-9; also Fundamentals, p. 129; and the chart on pp. 14-15.
On the contemplation of nothing at all, see Fundamentals, p. 62. The expression "non-dual" (gnyis-med, Skt. advaya) in this context should be understood to refer to the absence of the subject-object dichotomy characteristic of mundane consciousness. It is not, however, synonymous with the Vedantic term advaita, which refers to an abso- lute monism, i. e. the doctrine that there is but a single substance. Alternatively, it may refer here to the non-duality of the experiences of profundity and clarity.
Concerning the Point of Enlightenment (bodhima'f}cja), refer to Funda- mentals, p. 115 and n. 110, for an explanation of its outer, inner and secret meanings.
The Pure Abode (suddhaniviisa) comprises the five highest form realms, known in ascending order as Avrha, Atapa, Sudrsa, Sudarsana and For their position within the whole structure of the three world realms of saqlsara and the realisation attained by their occupants, see Fundamentals, p. 62; and the chart on pp. 14-15. 'du-'bral-med-pa. This phrase denotes an identity relation, its terms being neither united through artificial conjunction, nor capable of separation.
Further information on the Six Sages Embodying Awareness will be found in Fundamentals, pp. 129ff. ; and in the Glossary of Enumera- tions.
"Both goals" are the two kinds of benefit, i. e. to oneself and to others (rang-don and gzhan-don).
Among these forms of the emanational buddha-body (nirmii'f}akiiya), those of artistry comprise created emanations (bzo-ba'i sprul-sku) which manifest as images, books and other beneficial objects; those of birth (skye-ba'i sprul-sku) include sentient beings of all types who work for the benefit of others; and the supreme emanations (mchog-gi sprul-sku) are Sakyamuni and other buddhas who perform the twelve deeds for the sake of living creatures.
The following account is ultimately derived from canonical sources, the first and foremost being the Sutra ofExtensive Play. Contemporary discussions of the Buddha's life, based on both literary and archaeolo- gical evidence, are too numerous to survey here. See HBI, pp. 13-25 and the sources mentioned therein. Chief among the post-1958 re-
372 373
374
375
The Sakya King is Sakyamuni Buddha.
The Lord of Secrets is Vajrapal). i in the form of Guhyapati. See pp. 451-7. is regarded as his emanation. . The sceptre is the sword symbolising discriminative awareness whICh is held by the bodhisattva MaiijusrI. His emanation was Trhisong
Detsen.
The indestructible lineage of supreme transformation refers to the
supreme masters who become accomplished in rainbow. through the esoteric instructions of All-Surpassmg RealIsatIon (thod-rgal) according to the Great Perfection. See Fundamentals, pp. 337-45.
383
384 385
386
387 388
389
390
391
392
393 394
395
HISTORY: PART ONE
376
The world of Patient Endurance (mi-mjed 'jig-rten-gyi khams, Skt. Sahalokadhatu), is the thirteenth among twenty-five world said to be resting one above the other on the palms of Valrocana Buddha' there are five world realms focused in each of his five centres buddha-body, speech, mind, enlightened attributes activities. Counting upwards from Vairocana's secret centre the thIr- teenth or world of Patient Endurance lies at the heart of Vairocana's mind (thugs-kyi thugs). It contains the four continents ofVideha in the
377
378
3713
380
381 382
east, Jambudvlpa in the south, Godanlya in the west and 3
in the north, all together multiplied one billion times (1000 ), three phases which are known respectively as the chiliocosI? (stong kyi 'jig-rten-gyi khams), the dichiliocosm bar-ma 1 }lg-, rten-gyi khams) and the great trichiliocosm (stong-gsum-gyl stongchen-po'l 'jig-rten-gyi khams, Skt. trisahasramahiisahasralokadhiitu). See Funda- mentals, pp. 130-1; and Kloetzli, Buddhist 2-4. . The Jambu or rose-apple tree (Eugenia Jambolana) IS umque to thIS continent according to all major Indian religious traditions. See W.
Kirfel, Symbolik des Hinduismus und des Jinismus, pp. . 81 and 130. For a general account of the Buddhist concept of cosmIC aeons (bskal- pa, Skt. kalpa), see Kloetzli, Buddhist Cosmology, pp. 73-6. Most aeons are not graced by the presence of even a single buddha and so are "dark ages" (mun-bskal). Ours, however, with its thousand buddhas is so fortunate as to have been named the "Auspicious Aeon" (bskal-pa
bzang-po, Skt. Bhadrakalpa) by the gods themselves. Cf. Peltrtil Rin- poche, The WOrds ofMy Perfect Teacher, pp. 25-8.
Sakyamuni Buddha is the fourth supreme emanational body to appear during this aeon.