The second gives
detailed
information on the specific texts and editions to which the translators have themselves referred.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
(18) In the manner of a magician who constructs illu- sions, one who meditates and teaches having understood components and activity fields to be the apparitional maf.
l4ala of the conquerors enacts discip- line through skilful means (sgyu-ma-mkhan).
(19) In the manner of a pig who eats everything without discerning purity and impurity are the discipline
TWEN
" bk' 'dus tshom-bu nyer-gcIg
TED PRECEPTS a - ' h G thering of Transmitted Precepts,
According to Nebesky-WO) OWltZ: r 11 s which are their residences, these are after h mountams or va ey l '
tel
namely, tsha-n gangs, bar-yul gangs, P I ' 'jag-ma-lung skyid-kyi gro-ma-
mkhan-pa-lung, dpal-gyi gra-b,u-lung, gangs gangs, bal- gs gsal-ja gangs, g u- , h 1b
lung, spang-phung gan ,
, rnye-bo gangs,
d _ 1gangs rna-nam gangs, s e - zang
yul gangs, jo-mo gangs,
. f four dmag-dpon, our
khan) and having boun
d them as mchog-rag-rtsa , t e
'f
a
_ hyi gangs, gnod-sbyin gangs, rgya -gyl
gangs rong-btsan gangs, sgam-po an . r P dma it is recounted that, at
zayu, ,1' d lho-rong gangs. Alternanve y, m
, 1 a subdued Nyencen Thang a
dam-snyzng grongs-ngos m 'd (C ur rgyal-po spirits, four sde-dpon,
, ' f enty-one emons 10 with hIS retmue 0 tw f' 1
,
the various recenSIOns 0
the InjunctIOnS OJ
bh
, ' Kham Padmasam av
bdudpoand Ive as-m -
l h
(Skt upasaka) vows rename
to the dge-gnyen ',,, d the "twenty-one genyen". 513
"Protector of Marpon an , LMS khams gong-ma nyi-shu-rtsa-gcIg
TWENTY-ONE HIGHER REA
The SEVENTEEN FORM REAL
MS together with the FOUR FORMLESS
REALMS. 14-15, 61
TY-ONE MANDALA CLUSTERS OF THE OF THE TRANSMIT-
' 0 OfDoctrInes,tea k As enumerated m cean 'J k . h centre' Yangdak Heru a,
1
these are: G onous
, Mahottara Heru a m t
. -' d d-ryertsa Yajravali, Ya)rapal). l an rOd
va
TWENTY-THREE
TWENTY-THREE
nyer-gsum
, These Anuyoga commItme
kun-khyab mdzod, Vol. 2, p, 189
brtul-zhugs-kyi
COMMITMENTS
'l
e,
d 'the east· Yajrakapalama a,
-1
zogs 1 1 1 ' - tsal-rdzogs in the south; Hayagn ,
Cakrasamvara, Yamantaka an ratna r 1 dzogs in the west; Chemcok, . h -'a and padma rtsa-r n
Hevajra, Gu yasama) 'l b d karma rtsal-rdzogs in the north; mngo - Kalacakra, mkha'-klong 'khYI - a ayn , k mara in the south-west; dregs-'dul
lpinthesouth-east; a)rau 79 rdzogs rgya - 0 b -ldan nag-po in the north-east. 7 in the north-west; and sto s
R
ELA TING
TO DISCIPLINE
and enters into the power 0 d 'ftly encircles everything m a mo 1 ' h knowsan SWI d' al
d 'n Jamgon Kongtrtil, shes-bya 1 f f
nts are enumerate
-92 as follows: (1) In the manner 0 a ,ox
, 'h t regard for life itself, havmg yu
who has been trapped, and turns awda Whit °mml'tments even at the cost of f h 'n guar s t e co t
had a limb torn of, t e :'Ogl h' h destroys disharmonious aspec s life itself. This is the skIlful means w ( a) (2) In the manner of
f the commitments v .
, ' e d e d discipline regar mg ness IS the ummp ) In
the all-knowmg horse w 0 , "
ment, discnmmanve aware
individual and general charactens,ncs t ywhere with great expressIve
" hat can be known (cang-shes, . ,
'I' d whICh roams an ' the manner of a GYI mg stee h d' cipline which perseveres m
the
power, the respectful bod? idleness (gyi-ling) , (4) In
dance, mudras and exerCIses, h ' ed destroys whatever enemIes , 1 phant w 0 , mcens , , - to
manner of a ruttmg e e , h knows samsara and mrvaf. la appear without investigatmg them, one w 0 .
d h
t em
,-
Twenties 179
180
speech), mi-mjed jig-rten-gyi kham ? ody), dang-ba (mind of of attributes), rin-chen brgyan- } o,f mmd), od-'phro dri-med (mind butes of body), dag-par snang of acti:ities); :dul-bral (attri- butes of mind), rab-snang (attribut / 0 rm-chen od-'phro (attri- activity); 'od-byed (activity of b d e)s at,tnbutes), snang-byed (attributes of snang-ldan (activity of m' d) 0 bY' od- phro bkod-pa (activity of speech)
Glossary ofEnumerations
and conduct of sameness, without accepting and rejecting the five sacramental substances (phag). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skilful means which "liberates" heretical
thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (ce-spyang). (21) In the manner of lightning which illuminates everything
swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through ex- periential cultivation of the path (glog). (22) In the manner of a vulture who
avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (bya-
rgod). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline
which strives through skilful means to experience and realise the indivisibility ofthe expanse and pristine cognition as supreme bliss (rgyal-po bag-ldan). 367
TWENTY-FOUR
TWENTY -FOUR LANDS gyul nyer-bzhi
. , , Twenties 181 aCtIVItIes); snang-ba'i mdog (mind of
According to D, L. Snellgrove, The Hevajra Tantra, Vol. 1, p, 70, these are Jalandhara, O<;i<;iiyana, Paurr:tagiri, Kamarupa, Malava, Sindhu, Nagara, Munmuni, Karur:tyapa1aka, Devlk0 1a, Karmarapa1aka, Kulata, Arbuda,
(2) glo-thu karma (speech aspect f (body aspect of buddha-body); (mind aspect of buddha-b d ). (0 ) u a-body); (3) mnyan in 'bri-klung
o y , 4 kha-la rong-sgo' N ' aspect of buddha-body); (5) he bra -dk " m angcen (attnbute B) spu-bo dga'-ba-lung (main '1 ,g ar (actIvIty aspect of buddha-body)'
h ' ptgnmageplaceofb ddh ' s el-rz (speech aspect of bUddha-speech)' (7) kh u (6) padma
(body aspect of bUddha-speech)' (8) b' d dkar-po m Tshawarong ' na- unr: zongmN ('
of buddha-speech); (9)ye-rgyal nam-mk ' , angcen mmd aspect speech); (10) hor tre-shod or lcag _ d aspect of buddha-
a Godavari, Himadri, Harikela, Lampaka, Kanci, Kalinga, Kokar:t ,
Caritra, Kosala and Vindhyakaumarapaurika, 889
TWENTY -FIVE
TWENTY-FIVE CA TEGORIES (OF THE SAJ\lKHYA) shes-bya thams-cad grangs nyi-shu
rtsa-lnga, Skt, paficavin:tsatitattva
The self and the twenty-four aspects of "nature" prime
matter (pradhana); intellect (buddhi or mahat); ego (ahan:tkara); the five quid- dities (paficatanmatra) which are the objects of the FIVE SENSES; the eleven faculties (ekadasendriya) which are the FIVE SENSE ORGANS with the addition of speech, hand, foot, the organs of excretion and generation, and mind;
bUddha-speech); s m u C) dan-ti shel-gyi brag in rma-kho (mam,
a-ba lung-rzng (activity aspect of , ,
and the FIVE ELEMENTS, 16, 64
pIlgnmage place of buddh pho-brang in 'dzings (att 'b
t 'b ro-rz rdo-rye zzl-khrom (main a-a tn utes)' (16) d '
zong-shod bde-gshegs 'dus-pa'i
TWENTY -FIVE
FIELDS/WORLD
SYSTEMS (ON
V AIROCANA'S
HANDS) (zhing-)
,r
khams nyi-shu-rtsa-lnga
pho-brang in front of LrhI. . utde aspeTct of buddha-attributes); (17) rngul-mda' b un rup eng Tem 1 ' D
These are structured vertically upon the hands of Buddha Vairocana, corres- ponding successively to his body, speech, mind, atlributes and activities, According to Longcenpa, Wish-fulfilling Treasury, pp, 28-31, they are dpal-
'byung 'ad_zer rnam-snang (representing body of body), padlnG dpal-gyis brgyan (body of speech), rin-chen rgyan snang-bkod (body of mind), me-cog sil-tnf,l bkram-pa (body of attributes), dge-ba sna-tshogs dag-pa'i zhing (body of aC-
tivities); me-tog shin-/U rgyas-pa (speech of body), yang-dag 'byung- ba'i gzi-brjid dbyangs (speech of speech), sgra-dbyangs mi-zad sgrogs-pa'i zhing (speech of mind), rdo-rje rgyal-mtshan (speech of attributes), mam-par snang (speech of
uddha-attributes)' (18) p d
'dzom-nang (speech aspect the lower valley of rme-shod
m ,ra -mdzes (act" dga'-ba (activity of activity), 123, 130, 409 IVIty 0
f ' '
attnbutes) and rab-tu
TWENTY -FIVE
grub-chen
GREA T
nyer-lnga
ACCOMPLISHED
MASTERS
mchims-phu'i
IS twenty-five sub- , e exact enumerations accomplished masters of Yerpa d the one hundred and eight of Sheldrak are unknown Of than uwon and the thirty mantra adepts
O' t"herwise known as ry"e-b angs nyer-lnga (the "kin
Jects ), they are enumerated' H'
m lStory p p
g an 534-6 T h
of the fifty-five realised ones of Y a n 'd '
erated. 537
TWENTY-FIVE GREAT
,e PILGRIMAGE
twenty-five <;iaklnls, seventeen are enum-
gnas-chen nyer-lnga
A) skyo-brag seng-ge rdzong in rdza-chu ( , , ,
mdo-khams
PLACES OF KHA
body); (1) spyi-'byams nyi-zla-phu in d mam pIlgnmage place of buddha- g
(11) rma-smad rdo-r-ie'i b ( , g d
b " ragmm aspectofbddh ' '
pIlgnmage place of bUddha-mind)' zhag-ra lha-rtse (body aspect of b ddh ' u a-mmd); (12) me-nyag'
aspect of bUddha-mind)' (14) kh , a,-mmd); (13) war-ti'i brag (speech , ' m a - gro bum rd '1
tnbute aspect of buddha-m' d)' (15) - zong mower Nangcen (at- bUddha-mind); m , spo-ne brag-dkar (activity aspect of
gangs-kyi ra-ba, otherwise called k h ' "
h I' Pemerge (body aspect of (mind aspect of buddha 'b a-attn utes); (19) tsa-'dra rin-chen brag
'b ' , , -attn utes); (20) 'dzom- h
rz-chu (actlvIty aspect of b u d d h ' t og phu-seng gnam-brag in
E) rdo-rye gdan (main
brag-ri rdo-rye spungs-pa ( " pI gnmage place of buddha-activity)' (21)
actlvIty aspect of b ddh " ' rdo-rye gro-lod (speech aspect of b ddh (22) gtsang-gshis
buddha-activity); (24) bkra-shi u h a-actIvIty); (23) rngu (body aspect of s, per aps kam-po gangs-ra (mind aspect of
O F
C H I M P U
d h'
M A N D
A M D O
182 Glossary ofEnumerations
, , ). (25) h\)al-gyi brag (attribute aspect of buddha-activity). 518,
buddha-activlty , :J 867
EASURES (zab-pa'i) gter(-chen) nyer-Inga (GREAT 0 Teachings Received, Vol. 2, pp. 476ff. : Accordmg to Dalal Lama V , ifR che consist of central treasures
"The profound t,reasures of lta-bu), southern treasures g
which penetrate hke roots (dbus gte ! l b P d g-po lta-bu) western treasures l'k lk (lhogterdn-ason ,
concentrated 1 e sta s - I b t lta-bu) northern treasures ex- , 0 10 k fl ers(nub-gtergsa-ame-og ,
radlatmg 1 e ow I lta-bu) and eastern treasures panding like branches (byang-gter ,rgyas-fa " Since each category
l'k f °t (shar gter smm-pa bras- u .
maturing 1 e rUl s 0 - lk fl wers branches and fruits there
has resemblmg Refer to Tulku are sald to be great p hO . r T'b t p 115 and notes. 518,822
Thondup Rinpoche, H1dden Teac mgs OJ 1 e, .
Twenties - Thirties 183 hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing,
archery and so forth; Mvt. (4972-5006). 98
THIRTY -TWO MAJOR MARKS mtshan-bzang so-gnyis, Skt. dvatrin:zsanmaha-
According to the Ornament of Emergent Realisation, Ch. 8, vv. 13-17, these are palms and soles marked with doctrinal wheels, feet firm like those of a tortoise, webbed fingers and toes, soft and supple hands and feet, a body with seven well-proportioned parts, long toes and fingers, broad arches, a tall and straight body, inconspicuous ankles, body-hairs which curl upwards, antelope-like calves, long and beautiful arms, a supremely contracted sexual organ, a golden complexion and delicate skin, well-grown body hairs which curl distinctly to the right, a hair-ringlet (ut1Jakda) between the eyebrows, a lion-like chest, well-rounded shoulders, a broad back, a supreme sense of taste, a symmetrical body like a banyan tree, the proturberance on the head, a long and beautiful tongue, a Brahma-like voice, lion-like jaws, teeth which are pure white, equal in size, close-fitting, and forty in number, sapphire blue eyes, and bovine eyelashes; Mvt. 235-67. See also R. Thurman, The Holy Teaching of Vimalakrrti, p. 156; and H. Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, (pp. 300-5). 20, 124-5
VE RESULTANT REALITIES 'bras-chos nyer-Inga TWENTY -FI t h e FIVE MODES
OF BUDDHA- These are the FIVE BUDDHA-BODIES, MIND the FIVE ENLIGHTENED
SPEECH, the FIVE KINDS OF BUDD::- ACT;VITIES. 34,35,267, 282-3,
D
YSTEMS khams nyer-Inga
ATTRIBUTES and the FIVE ENLIGHTE 288-9, 369
TWENTY-FIVE WORLD S
See TWENTY-FIVE FIELD
TWENTY -EIGHT
SIWORLD SYSTEMS (ON VAIROCANA'S HANDS)
,0 0 OF MAHAYOGA) (rnal-'byorchen-po 1) dam-tsh1g
According to Dat:J. <;iin's Mirror ofPoetics, Ch. 2, and Gupta, A Critical Study ofDa1J4in and his Works, these are: natural description (svabhavokti), simile (upama), metaphor (rilpaka), poetic association (dzpaka), repetition (avrtti), denial corroboration (arthantaranyasa), contrast (vyatireka), pecu- liar causation (vibhiivana) , concise suggestion (samasoktz) , hyperbole (atiSayoktt), poetic fancy cause (hetu), misrepresentation (lesa), sub- tlety relative order (yathasarrtkhya), flattery (preyas), demeanour (rasa- vat), coincidence (samahita) , vigour (urjasVl), periphrastic speech (paryayokta) , exaltation (udatta), obfuscation (apahnutz) , double entendre statement of difference equal pairing (turyayogitii), incongruity (virodha), art- ful praise (vya-jastutz) , damning with faint praise (aprastutapraSarrzsi1), co-men- tion (sahoktt) , illustrative simile (nidarsana) , benediction (&is), barter (parivrttz), description of the past or future as if it were the present (bhavika) and a con- junction of poetic figures (sarrzkirlJa). 105
THIRTY-SIX ACTIONS OF THE WHEEL OF THE INEXHAUSTIBLE ORNAMENTS OF BUDDHA-BODY, SPEECH AND MIND sku-gsung-thugs mi-zad-pa rgyan-gyi 'khor-Io'i mdzad-pa sum-cu-rtsa-drug
These are the TWELVE DEEDS OF THE SUPREME EMANATIONAL BODY, the TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH and the TWELVE DIFFERENT INTENTIONS OF BUDDHA-MIND. 121
THIRTY-SIX CHARACTERISTICS (OF DRAMA) mtshan-nyid sum-cu-so-drug According to Bharata, Dramatical Treatise, Ch. 17, these are embellishment abbreviation fortune/prosperity (sobha), decla- ration (udahara1Ja), cause (hetu), doubt (san:zsaya), illustration (drHiinta), at- tainment (priipti), intention (abhipriiya), evidence (nidarsana), explanation
TWENTY-EIGHT COMMITMENTS (
nyi-shu-rtsa-brgyad
MO I Accordmg the 1racu ous
h KeyofFurt er
o
DO ment these are the three lscern , ,0 ch and mind (sku-gsung-thugs-kyi rtsa-ba 1
basic commitments of body, spee OIl nes five of which are to be o ) d the twenty-five anCl ary 0 , d
dam-tsh1g gsum an 1 fi e kinds of rites of "liberation" an
practised(spyad-parbya-ba),namey, lVd(pang-barmi-bya-ba),namely,the
o • five not to be renounce s b ) sexual practlces, 1 . five to be adopted (blang-bar b,ya- a ,
FIVE CONFLICTING EMOT. IONS, be known (shes-par bya-ba), namely, the namely, the FIVE NECTARS, five to FIVE SENSE OBJECTS, sacraments FIVE COMPONENTS, FIVE ture' and five to be attained (bsgrub- of meat and propensities in thelr pure na ' h 0 d attributes and ac-
par bya-ba), namely, the buddha-body, , mm '147-8' and Jamgon tivities. Cf. Ulavajra, Clarification of 361'
Kongtrtil, shes-bya kun-khyab-mdzod, V o. , pp. 0 0
1 TWENTY-EIGHT COMMON COMMITMENTS (OF ANUYOGA) thun-mongs-g nY1-shu
_
rtsa-brgyad
o 1 t These are eqUlva ent
MAHAYOGA. 367
THIRTIES
the
TWENTY-
EIGHT COMMITMENTS OF
b
THIRTY DESIGNATED ARTS zor- 0 0 0
These include creative techmques, wntmg,
0
btags-pa sum-cu
drawing arithmetic, wrestling, '
THIRTY -FIVE ORNAMENTS OF SENSE don-rgyan sum-cu so-lnga, Skt. lan:zkara
artha-
Glossary ofEnumerations
(nirnkta), accomplishment (siddhi), distinction lack of qualities (gurJatipata), hyperbole (atisaya), equal scrutiny (tulyatarka), versification (padoccaya), perception indication ideas (vicara), opposi- tion (tadviparyaya), slips of the tongue (bhraytlsa), conciliation (anunaya),
garlands (mala), concord reproach (garharJa), presumption (ar- thapatti), proof (prasiddhi), question beauty (sarnpya), imagination (manoratha), disparagement (lesa), agitation enumeration of qual- ities (gurJakfrtana), unmentioned accomplishment (anuktasiddhi) and words
of affection (priyavacana). 107
THIRTY-SIX EMPOWERMENTS/CEREMONIES (OF ANUYOGA) dbang-chog so-drug
The ten outer empowerments (phyi-yi dbang bcu), eleven inner empowerments (nang-gi dbang bcu-gcig), thirteen empowerments of attainment (sgrub-pa'i
THIRTY-SEVEN ASPECTS OF ENLIGHTENMENT byang-chub-kyi chos sum-cu-rtsa- bdun, Skt.
These are the FOUR ESSENTIAL RECOLLECTIONS, the FOUR CORRECT TRAININGS, the FOUR SUPPORTS FOR MIRACULOUS ABILITY, the FIVE FACULTIES, the FIVE POWERS, the SEVEN BRANCHES OF ENLIGHTEN-
Thirties - Sixties 185 four transgressions which contradict th . .
184
MENT and the
FORTIES
EIGHTFOLD
P A TH.
236
) and twO secret empowerments (gsang-ba'i dbang gnyis). Refer
dbang bcu-gs
to Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, pp. 748-9; and to
um
the Peking Kangyur, Vol. 9, (pp. 276-7). 364-5
. unctIOns of every p
gczg dge-sems kun-gyi 'kho d 'b
r- u 'Yung-ba) of f: . h
. . .
OSItIve attItude (bcu- f
FORTY PRINCIP ALITIES sil-ma bzhi-bcu
As a result of constant warfare between the TWELVE MINOR KINGDOMS,
power devolved into the hands of forty principalities ruled by forty minor feudal kings. Apart from 'brog-mo rnam-gsum ruled by the lord rgyal-po se-mi ra-khrid, gye-mo yul-drug ruled by the lord gye-rje mkhar-ba and se-mo gru-bzhi
ruled by the lord gnyags-gru 'brang, their names and localities are unknown at the present day. Refer to Dudjom Rinpoche, rgyal-rabs, (pp. 13-14). 507,
949
FORTY-TWO PEACEFUL DEITIES zhi-ba'i lha zhe-gnyis
According to the Tantra of the Secret Nucleus and related works, such as the so-called Tibetan Book ofthe Dead, these are Samantabhadra, SamantabhadrI, V a i r o c a n a , R a t n a s a m b h a v a , A m i t a b h a , A m o g h a s i d d h i ,
AkasadhatvisvarI, Buddhalocana, MamakI, Pal). <;laravasinI, Samayatara,
Vajrapal). i, Akasagarbha, Avalokitesvara, Lasya, Malya, Gna,
Nartl, Maitreya, Samantabhadra, MafijusrI, Dhupa, a
Aloka, Gandha, Amrtakul). <;lalin, Hayagrlva, Mahabala, Yamantak , Ankusa, Pasa, Sph01a, Ghal). 1a, Munlndra, Vemacitra, Sakyamuni, Siqlha,
Jvalamukha and Yamaraja. 125-6, 623, 644, 691
FORTY-SIX TRANSGRESSIONS nyes-byas zhe-drug, Skt.
Refer to the Twenty Verses on the Bodhisattva Vow, translated in M. Tatz, Difficult Beginnings. These are also cited in Jamgon Kongtriil, shes-bya kun- khyab mdzod, Vol. 2, pp. 114-17, where they are explained to include thirty-
Phzlosophy in
Theory
4
a s us-pa, (pp. 13ff). 156
twelve which contradict activity on b of vIrtuous doctrines and seven contradicting liberality, nine . others. comprise tradicting patience three cont d . . ICtIng moral dlsclplme, four con-
, ra Ictmg perseve h . . concentration and eight contradictin d. . . tree contradlctmg
comprise those transgressions who g Iscnmmattve awareness. The latter
and those which separate one f Ich one from general acts of benefit rom partIcular acts of benefit. 95
FIFTIES
sems-b The five ever-present ones (kun-'
nition and motivation. the fi
I ,vewIC etermmeob· t(yI
. nga) of adherence, inclination, recollection jec. s u Ive awareness; the eleven attendant f . ' contemplatIOn and dlscnminat-
FIFTY -ONE
MENT AL
EVENTS
lb·
'Yung nga- cu-rtsa-gczg, Skt. ekapancasac-
f·
caitasika
I
a
hngd) 0 attentIon, feeling, cog-
equanimity, decency, decorum det h aIt , care ulness, lucidity,
. 1
VIO ence and perseverance. th ,
' ac ment, non-hatred no d I .
. . .
e SIX root confllctmg
, n - e USIOn, non- . (
mongs-pa drug) of hatred d . .
, eSlre, arrogance Ignorance· f
aggregates and doubt· and the twent ,
citability and inattentiven;ss. a n ; ;h forgetfulness, ex-
nyon-mongs-pa nyi-shu) o f ange
miserliness, deception dishone:'
dullness, pnde, contempt, indecorum,
siness, regret .
ideas
Our
a n d ' . e R vanables (,gyur-ba bzhi) of drow-
scrutmy. efertoHVG
and Pract' 63 . . . . uenther, Buddhist
h
emotIOns rtsa-ba'i nyon- b . d. ' , VIew 0 mundane
ySU SI Iaryconfl· . .
T d . . Ic. tmg emotIOns (nye-bar
Ity, malice, jealousy,
'
Rinpoche, yid-bzhin mdzod-kyi ;:h-! :iz 'b- d' whICh IS based on Mipham
FIFTY -EIGHT BLOOD-DRINKERSIW
RATHFUL DEITIES khrag-thunglkhro-bo lnga-
According to the Tantra ofthe Secret Nucleu
Tibetan Book of the Dead th . s and works such as the so-called
bcu lnga-brgyad
, ese compnse the Buddha V · R
. '
female 623 Ight PlsacI, the twenty-eight Isvarl and the four
SIXTIES
SIXTY DOCTRINES chos-kyz. rnam-grangs drug-cu The TWELVE DEEDS OF THE SUPREME E
and Karma Heruka, along with th .
GAUR! or Matarah the e. . ,_ respectIve KrodhlsvarI, the EIGHT
realms each of who h MANATIONAL BODY in the twelve
, IC possesses the FIVE EXC retinue, doctrine and time. 137
SIXTY -FOUR CRAFTS sgyu-rtsal drug-cu rtsa-bzhi
Acc. ording to the Siltra of Extensive Pla
panvarto dasamah) these· 1 d Ch. 10 (Llplsalasan:zdarsana-
and knowledge of the lang .
bemgs. 98, 418
f as uages0 manyraces·
. , mc u e such crafts
atna, Padma
ELLENCES of place, teacher,
fl . ower-arrangmg, hunting
. . ,- -
1d· h . .
mc u mg t ose of spIrItual
186 Glossary ofEnumerations , SIXTY -FOUR ENLIGHTENED A TTRIBUTES yon-tan-gyi chos drng-cu-rtsa-bzhz, Skt.
gur}iih _ ,_ f the Supreme Continuum ofthe Greater Vehicle
Refer to Ch. 3 (GutJadhzkara) 0 OF A BUDDHA the FOUR FEAR-
by Maitreya. These are the TEN POWERSA TTRIBUTES THE BUDDHAS LESSNESSES, the EIGHTEEN DISTINCT
and the THIRTY-TWO MAJOR MARKS. 95, 203 SEVENTIES
SEVENTY POINTS OF THE ORNAMENT OF EMERGENT REALISATION mngon- rtogs-rgyan-gyi don , , e EIGHT TOPICS OF THE ORNAMENT
These represent the sUbdlvlSlonsRof/h t E Conze Abhisamayiilamkiira, for OF EMERGENT REALISATION, e er o . ,
detailed discussions. 95 EIGHTIES
Sixties - Millions 187 EIGHT HUNDRED AND THIRTY-ONE ANCILLARY EMPOWERMENTS (OF
ANUYOGA) (anu-yo-ga'i) yan-lag-gi dbang brgyad-brgya so-gcig
Refer to the discussion in Jamgon Kongtriil, shes-bya kun-khyab mdzod,
Vol. 2, (p. 748). 364
THOUSANDS
THOUSAND BUDDHAS sangs-rgyas stong-rtsa gcig
Also known as the THOUSAND SUPREME EMANATIONAL BODIES, they are
enumerated in detail in the Auspicious Aeon Sutra. 136,431, 624, 938, 944 THOUSAND SUPREME EMANATIONAL BODIES mchog-gi sprnl-sku stong-rtsa
Refer to the Sutra ofInconceivable Secrets as cited in Obermiller, History of Buddhism, Pt. 2, pp. 91ff. ; and see the preceeding entry. 409
TWENTY-ONE THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po nyis- khri chig-stong
Those components of doctrine forming the MantrapiJaka of the Awareness- holders. 77-8
TWENTY -ONE THOUSAND PHENOMENA/KINDS (OF DESIRE, HA TRED, DELUSION AND THEIR COMBINATION) dug-gsum-ka cha-mnyam-pa-la nyi-
khri chig-stong
The four groups of conflicting emotions arising from the ramification of dispositions grounded in ignorance. Cf. the discussion in Longcenpa, Treas- ury of Spiritual and Philosophical Systems, (p. 37). 55
EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS/PHENOMENA nyon-mongl chos brgyad-khri bzhi-stong
The amalgam of the four groups of conflicting emotions referred to in the preceeding entry. 55, 133
EIGHTY-FOUR THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po brgyad-khri bzhi-stong
The antidotes corresponding to the EIGHTY-FOUR THOUSAND CONFLICT-
ING EMOTIONS. Cf. also the Treasury of Abhidhanna, Ch. 1, (v. 25). 17, 77, 86, 133, 763, 925
EIGHTY-FOUR THOUSAND DOCTRINES OF THE VEHICLES brgyad-khri bzhi-stong theg-pa'i chos
The EIGHTY-FOUR THOUSAND DOCTRINAL COMPONENTS. 925. MILLIONS
b d b ad-cu Skt. aSftyiinuvyaiijana
EIGHTY MINOR MARKS dPe- 268-;49' and refer to Thurman, The Holy
These are enumerated m v, ,
Teaching of Vimalakfrti, (pp. 156-7). 20, 124-5 , ,
EIGHTY-FOUR ACCOMPLISHED MASTERS grnb-thob brgyad-cu rtsa-bzhz, Skt.
caturaSftisiddha , Refer to J. Robmson,
442 NINETIES
B ddha's Lions for their enumeration and life stories. u ,
MANA TIONAL BODY) chos dgu-bcugo-drng k -kh ab mdzod, Vol. 1, (p. 327). 22,
Refer to Jamgon Kongtrul, shes-bya un y 138
HUNDREDS
B L O O D - DRINKERS, 591
HUNDRED TREASURE-FINDERS gter-ston h'
Refer to Tulku Thondup Rinpoche, Hzdden 0 752 ' for the traditional enumerations of the treasure- m ers,
HuNDRED TREASURES WHICH WERE THE MASTER COPIES OF KING TRHISONG
rgyal-po'i bla-gter brgya f a few colophons, 518 These are not enumerated and are only known rom
, b lnga-bcu'i TWO HUNDRED AND FIFTY DISCIPLINES OF THE VINAYA nyz- rgya
'dul-khrims , I Skt bhiksu) which are The vows of a fully-ordamed monk O;g£ l' to C S Prebish, explained in the Transmissions of the he er, a sdo tal'l 230'
Buddhist Monastic Dz,sa'pzm' e, wh'lCh descnbe_s t ese m e .
1Tibet pp. 189-201,
SIX
THOUSAND
VERSES
NA TURAL
GREA T
(OF THE
as represented by the Atiyoga sections of the Collected Tantras of the Nying- mapa. 332, 493, 539, 922
FOUR HUNDRED
MILLION
P E R F E C T I O N ) rang-bzhin rdzogs-pa chen-po slo-ka 'bum-phrag drng-cu rtsa-bzhi The traditional enumeration of the volume of texts of the Great Perfection,
Bibliography
Introduction
This bibliography is divided into two parts. The first lists all those works mentioned in the texts of His Holiness Dudjom Rinpoche's Fundamentals and History according to the English titles given in the translations in Volume One, and provides whatever information the translators have had at their disposal regarding the actual identity of the works in question.
The second gives detailed information on the specific texts and editions to which the translators have themselves referred.
The vast literature ofTibetan Buddhism remains mostly unknown to contemporary scholarship, althoughTibetan language publishers in South Asia,Tibet and mainland China have reproduced thousands of manuscripts and printed texts during the last thirty years. The student ofTibetan reli- gious history and doctrine is therefore confronted at the outset with the methodological difficulty of establishing the precise relationship be- tween the literature to which reference is made in any given work, and the actual Tibetan literature to which we have real access at the
present time. Here, we set forth the tentative results of our researches to date, certain that much emendation and revision will be called for. We have also included general titles for traditions of meditational and ritual practice which, properly speaking, do not belong in a biblio- graphy as they are not the titles of texts. Our regret is that it has not been possit-le to provide the reader with a Tibetan-English index at this time, however our intention is to make this material available in the future. The remarks which follow explain our treatment of the main classes of literary materials with which we are concerned in Part One.
SUTRAS AND TREA TISES OF INDIAN ORIGIN
Of the several bodies of literature to which our texts refer, it is the Indian works which, excepting the tantras, are the best known to
192 Bibliography
contemporary scholarship. Indian sutras and treatises translated. into Tibetan are usually cited by Tibetan authors by means of abbreVIated rather than full titles, but this is only occasionally a source of con- fusion. A more common difficulty is that taken . from one
text come to be attributed to another when cItatIOns are from memory, as is usually the case in traditional Tibetan . .
In this bibliography, we have generally avoided detailed information on the available editions and translations of I. ndmn Budd- hist sutras and treatises, and instead adopted the expedIent,of re. fer-
ring the reader to recent bibliographies, Karl Potter s reVIsed bibliography to the Encyclopedia of Indzan Phzlosophy (EIPRB), Peter Pfandt's Mahayana Texts Translated into Western and several of the volumes of the new History of Indzan
(HIL), appearing under the ed. itorship of Jan I. n addI- tion, we give references to the pubhcatIo? of relevant works In Import- ant Indological and Buddhological S. enes, and to very contributions that are not noted In the aforementIoned bIblIo-
graphies.
THE TANTRAS, THEIR COMMENTARIES AND THE LITERATURE DERIVED FROM THEM
The tantras, including both those which are adhered to by al. l schools of Tibetan Buddhism in common, and those which are peculIar the Nyingma tradition, present the student of Tibetan literature wIth a
special set of problems; for abbreviated titles are very applied to several tantras and, moreover, are equally applIed to entire system of Vajrayana practice stemming from the tantras In question. Thus, for instance, dus-'khor (Kalacakra) may refer . not only to the Kalacakra Tantra in its various longer and shorter . versIOns, but
equally to any of the means for attainment, empowerment ceremonies, etc. , whether composed In IndIa or TIbet, that are related to the theory and practice of the Kalacakra Tantra. These remarks apply equally to, for example, gsang-'dus
maja), bde-mchog (Sa11Jvara), kye-rdor (Hevujra), phur-pa bka'-brgyad (Eight Transmitted Precepts), and so It IS therefor often not possible to establish the precise connectIOn any such abbreviated reference to a Vajrayana system of practIce and the
known textual corpus associated with that system. Of course, whenha
fuller title is given, or when a textual passage is actua. lly
situation is quite different and it may then become possIble to. esta I. Sh
Given particular difficulties, we have provided, in the cases of th. e general tItles such as those mentioned above, references which wIll serve to introduce some of the most important sources for the study of the Vajrayana systems in question, at least so far as concerns tradition and those other schools with which it has been most closely associated. Thus, in any such case, the reader wIll find references to the foremost tantra or tantras of the system, as found in the Kangyur (T or P), and/or the Collected Tantras ofthe Nyingmapa (NGB). In addition, she or he will find references to of t. he most important collections of Tibetan Vajrayana mater- Ials, In whIch major redactions of the relevant means for attainment etc. , are given. Scholars undertaking research in this field must exer: cise . care. to whether or not such references may have any beanng In any gIVen case. Those who wish to determine the general which hold between a given tantra or group of tantras In the Kangyur and the ancillary texts found in the Tangyur, referred to A. Wayman, The Buddhist Tantras: New Light on Indo- Tzbetan Esotericism, pp. 233-9.
The reader should note that the references we have given to NGB include, in addition to citation by volume, the precise index number which is to each tantra included in NGB in the catalogue of that collectIon by Prof. Eiichi Kaneko, the Ko-tantura Zenshu Kaidai Mokuroku. This work, with Prof. Kaneko's learned introduction sur- veying overall structure of Nyingmapa literature, represents the first major systematic contribution to the analysis of the tremendous body of extant Nyingma tantras.
WORKS ATTRIBUTED TO KNOWN TIBETAN AUTHORS EXCLUDING TREASURES (gter-ma) ,
Here, as everywhere else, texts are usually cited by abbreviated rather than full titles, and these may sometimes refer not to single texts, but to whole groups of related works by a single author. These problems are compounded by the absence of any comprehensive inventory of extant and Tibetan literature. In general, we have attempted to locate TIbetan works among the Tibetan language publications of past decades. Inevitably, our occasional failure to locate a gIVen . work is not, in the absence of other evidence, proof that the work I. n question is unavailable. Since the only fully comprehensive col! ectlOn of South Asian Tibetan language publications is that ac- qUIred ? y the United States Library of Congress under the conditions of PublIc Law 480, and its succt! ssor programmes for the acquisition b? oks an. d periodicals, we have provided, along with the standard bIblIographIcal data for such publications, the Library of Congress
. '. . f h . d S'milarly compansonWIt the precise identIficatIon 0 t e text cIte . 1 , .
. , . . ' likelihood, at least, of a given abbreViated cItatIon s exact IdentIficatIon.
accounts
gIven I I I paralle
source
m. atena
I
. I may help to estabhsh the
Introduction 193
194 Bibliography . .
, 1 ue numbers. Scholars WIshIng to Accessions Lists caltla texts so listed will find that
. American hbrary co ectIOnS, 1ocate, m
this will greatly the published many times, we do Note that when a text With a very few exceptions we have
In our references to treasure cycles, we generally attempt to provide substantial data on cycles which have appeared in publications repres- enting types (i) and (iii). Smaller liturgical collections of type (ii) are usually omitted. References to the Store of Precious Treasure (RTD) have been provided selectively, in accord with the following guide- lines: (1) where RTD appears to include a substantial redaction of a given cycle, we have referred to it, though fragments separated from the main body of the cycle as it occurs in RTD may be omitted; (2) where a major cycle is incorporated in RTD only in the form of many small selections scattered throughout, we have indicated that fact without providing precise citations; (3) where a very well known cycle is represented in RTD only by a few small selections, it may be ignored altogether; and (4) very rare cycles occurring in RTD are cited wherever we have been able to establish their identity.
ACKNOWLEDGEMENTS
A number of individuals and institutions generously shared materials with us specifically in connection with the compilation of this biblio- graphy. The following remarks we hope will convey our grateful indebtedness to them.
Dr Helmut Eimer's researches into several of the main areas of Tibetan Buddhist history provide rich stores of documentation. In addition, Dr Eimer kindly called our attention to MTTWL. Dr Eiichi Kaneko's catalogue of the Collected Tantras of the Nyingmapa has been mentioned above. Without it, our references to the Nyingma tantras would undoubtably be much poorer. The task of surveying published Panpo literature was much assisted by Dr Samten G. Karmay, whose A Catalogue of Bonpo Publications, is a mine of information on that tradition. Dr Steven D. Goodman provided us at an early stage with his catalogue of the Four-Part Innermost Spirituality (NYZ), which has not yet been published, and which has facilitated our work with that great collection. Our references to materials associated with the tradi- tion of Thangtong Gyelpo are primarily due to Dr Janet Gyatso, of the Department of Religion, Amherst College. For much valuable data on Tibetan doxographical literature we thank Dr Katsumi Mimaki, whose Blo gsal grub mtha' provides a richly informative study of that genre. Mrs Hannah Robinson, of the former Institute for Advanced Studies of\X'orld Religions (IASWR) Library, Stony Brook, New York, kindly made portions of her catalogue of that library's Tibetan holdings available to us. The hard task of locating relevant material in the Store of Precious Treasure was much eased for us by BhikkhJ1ni Sik K. Yeshe Zangmo's An Index of the Rinchen Gter
of popular works from the
. h' h
It is this genre, of those wIth the bibliographer. The brief
the least known and . most trou f t as are used to refer to whole titles of treasures, hke those 0 \ so that in many cases it
not always list all edItIO? s. d' .
. d the numerous TIbetan e ItIOnS Ignore
Kangyur and Tangyur.
TREASURES (gter-ma)
classes of literature rather smg. e
d 'ne wIt certamty etermi h
the' specific text to which a .
I'nstances in which dIfferent .
. .
is ImpossIble to
. '
given cItatIon app Ies. h r different treasure-finders share precIsely
l' Moreover t ere are
cycles revealed by altoget e d d 'th the fact that many of the . d h' compoun e WI
the same tItle, an tIS, k b a variety of names, further
treasure-finders are h identifications. In all
frustrates the effort to esta IS P th n provide references to pub- . can do no more a .
such mstances, we 1 h' h appear to be in questIOn, lished e? itions of the cycle or cyc reater precision. . leaving It to future researchers toda can be divided accordmg
The treasures that oWn to e arranged. Four types of • 'C m WhiC they ar . 1 to the dIfJ. erent ways h . the present context: (1) co -
collection are particularly notewfort y m very closely related cycles, . . 1 lesor0several 1
lectIons of smg e . c y c , 11 the literature belonging to the e which attempt to mcorporate a Id b the most complete edItIOnS
d Examples wou e . ) h or cycles concerne . lO If Longcenpa (klong-chen snying-thzg , t e
o0
d'd )ortheFour-Part
of the Innermost Spzntua zty OJ
, I t O n (bla-ma gongs- us,
Gathering of the Gu:u s ntoen W 0 b h 0
Innermost Spiritualzty (snymg-thzg ya- z z). .
(ii) Smaller collections also ly the liturgical texts
. 1 b t incorporatmg on
based upon smgle cyc es, monastic establishment, respons-
actually utilised by the tradItIOn: or E les are the innumerable ible tor the Deities, the Natural
local redactIons of the a
ng-grol) or of the Con-
a
Liberation of Intention (zhz-khro dgongs-Ph rap O_'du;) that are found
o P 0 (dkon-mc og s , . ,. 1 summation of All that zs . f the Himalayas. (111) Co -
throughout the Tibetan-speakmg regIOfns o. Ie treasure-finder. For
" 1" treasures 0 a SIng . Abb- lections of the comp ete PLTC and RLTC in the hst of re
examples, see CLTC, JTPD,. 1 by itself is the Store of
I viations for Vo
T (IV) In a cass
woo zod which anthologises an extr
a-
Precious Treasure (nn-chen. gter-md hundreds of treasure cycles. ordinary quantity of matenal, drawn
have been concerned, that is
Introduction 195
196 Bibliography
Mdzod Chenmo, kept in the library of Cambridge University. Also, thanks are due to the Interlibrary Loan Office of the Rockefeller Library, Brown University, for procuring for us a great many works not available at Brown, to Mudd Library, Yale University, for rare permission to enter their stacks to consult the PL480 Tibetan collec- tion which is housed there, and to the library of the School of Oriental and African Studies in London.
Finally, something must be said of our gratitude to Mr E. Gene Smith, of the US Library of Congress. Without his more than twenty years of labour on behalf of Tibetan literature, very little of the rich body of material that is now available to us would ever have seen the light of day. For scholars, Gene Smith has opened up a previously uncharted continent, and for those practising within the Tibetan religious tradition, he has insured that the textual resources, on which the survival of the living tradition to a very great extent depends, will be available to be transmitted to a new generation of men and women of the Buddhist community.
Part One
Works Cited by the Author
Note
. . r ·n the translations. Those of rites and Titles of texts generally appea: zn zta lCS I
teachings are mostly unemphaslsed. h . Volume One have been given Page numbers for the appearance of eaAcbbentr:;: ltned and alternative titles have
Abbreviated Logic Course. bsdus-tshad. Refer to n. 1109. The most ancient text of this genre presently available appears to be the Ra-ba stod-pa'i bsdus-grva. Pub. Dharamsala: Damchoe Sangpo, 1980. I-Tib 80-901211. [821]
Abridged Commentary on the Eighty-Chapter Magical Net. brgyad-cu-pa'i bsdus-'grel. Auth. Vimalamitra. NL. [481]
Abridged Commentary on the Tantra of the Awakening of the Great Vairo- cana. rnam-snang mngon-byang-gi bsdus-'grel. Skt. Vairocanabhisambo- dhitantrapir;4artha. Auth. BUddhaguhya. T 2662. [466]
Abridged Tantra of Kalacakra. dus-kyi 'khor-Io bsdus-pa. [894] See Kalacakra T antra
Ace Lhamo. A-Ice lha-mo. Theatrical tradition ascribed to Thang-stong rgyal- po. Refer to n. 1077. [803]
Alchemical Transmutation into Gold. gser-'gyur(-gyi bstan-bcos bsdus-pa). Skt. Rasayanasastroddhrti. T 4314. Concerning this work, see E. T. Fenner, "Rasayana in the T antras- What is it? " Wind Horse 1 (1981), pp. 99- 111. [99]
Alchemy Cycle. bcud-len skor. Disc. Sangs-rgyas gling-pa. Possibly to be identified with the alchemical texts in BMGD Vol. 7. [786]
Alchemy of White SiITlhavaktra. seng-gdong dkar-mo'i bcud-len. Disc. 'Jam- dbyangs mkhyen-brtse'i dbang-po. RTD Vol. 48, pp. 331-5. [858]
All-Accomplishing King. kun-byed (rgyal-po). See (Tantra of the) All-Accom- plishing King
All-Gathering Awareness. kun-'dus rig-pa. See (Root Tantra of) All-Gathering Awareness
Amna Tantra. bdud-rtsi'i rgyud.
TWEN
" bk' 'dus tshom-bu nyer-gcIg
TED PRECEPTS a - ' h G thering of Transmitted Precepts,
According to Nebesky-WO) OWltZ: r 11 s which are their residences, these are after h mountams or va ey l '
tel
namely, tsha-n gangs, bar-yul gangs, P I ' 'jag-ma-lung skyid-kyi gro-ma-
mkhan-pa-lung, dpal-gyi gra-b,u-lung, gangs gangs, bal- gs gsal-ja gangs, g u- , h 1b
lung, spang-phung gan ,
, rnye-bo gangs,
d _ 1gangs rna-nam gangs, s e - zang
yul gangs, jo-mo gangs,
. f four dmag-dpon, our
khan) and having boun
d them as mchog-rag-rtsa , t e
'f
a
_ hyi gangs, gnod-sbyin gangs, rgya -gyl
gangs rong-btsan gangs, sgam-po an . r P dma it is recounted that, at
zayu, ,1' d lho-rong gangs. Alternanve y, m
, 1 a subdued Nyencen Thang a
dam-snyzng grongs-ngos m 'd (C ur rgyal-po spirits, four sde-dpon,
, ' f enty-one emons 10 with hIS retmue 0 tw f' 1
,
the various recenSIOns 0
the InjunctIOnS OJ
bh
, ' Kham Padmasam av
bdudpoand Ive as-m -
l h
(Skt upasaka) vows rename
to the dge-gnyen ',,, d the "twenty-one genyen". 513
"Protector of Marpon an , LMS khams gong-ma nyi-shu-rtsa-gcIg
TWENTY-ONE HIGHER REA
The SEVENTEEN FORM REAL
MS together with the FOUR FORMLESS
REALMS. 14-15, 61
TY-ONE MANDALA CLUSTERS OF THE OF THE TRANSMIT-
' 0 OfDoctrInes,tea k As enumerated m cean 'J k . h centre' Yangdak Heru a,
1
these are: G onous
, Mahottara Heru a m t
. -' d d-ryertsa Yajravali, Ya)rapal). l an rOd
va
TWENTY-THREE
TWENTY-THREE
nyer-gsum
, These Anuyoga commItme
kun-khyab mdzod, Vol. 2, p, 189
brtul-zhugs-kyi
COMMITMENTS
'l
e,
d 'the east· Yajrakapalama a,
-1
zogs 1 1 1 ' - tsal-rdzogs in the south; Hayagn ,
Cakrasamvara, Yamantaka an ratna r 1 dzogs in the west; Chemcok, . h -'a and padma rtsa-r n
Hevajra, Gu yasama) 'l b d karma rtsal-rdzogs in the north; mngo - Kalacakra, mkha'-klong 'khYI - a ayn , k mara in the south-west; dregs-'dul
lpinthesouth-east; a)rau 79 rdzogs rgya - 0 b -ldan nag-po in the north-east. 7 in the north-west; and sto s
R
ELA TING
TO DISCIPLINE
and enters into the power 0 d 'ftly encircles everything m a mo 1 ' h knowsan SWI d' al
d 'n Jamgon Kongtrtil, shes-bya 1 f f
nts are enumerate
-92 as follows: (1) In the manner 0 a ,ox
, 'h t regard for life itself, havmg yu
who has been trapped, and turns awda Whit °mml'tments even at the cost of f h 'n guar s t e co t
had a limb torn of, t e :'Ogl h' h destroys disharmonious aspec s life itself. This is the skIlful means w ( a) (2) In the manner of
f the commitments v .
, ' e d e d discipline regar mg ness IS the ummp ) In
the all-knowmg horse w 0 , "
ment, discnmmanve aware
individual and general charactens,ncs t ywhere with great expressIve
" hat can be known (cang-shes, . ,
'I' d whICh roams an ' the manner of a GYI mg stee h d' cipline which perseveres m
the
power, the respectful bod? idleness (gyi-ling) , (4) In
dance, mudras and exerCIses, h ' ed destroys whatever enemIes , 1 phant w 0 , mcens , , - to
manner of a ruttmg e e , h knows samsara and mrvaf. la appear without investigatmg them, one w 0 .
d h
t em
,-
Twenties 179
180
speech), mi-mjed jig-rten-gyi kham ? ody), dang-ba (mind of of attributes), rin-chen brgyan- } o,f mmd), od-'phro dri-med (mind butes of body), dag-par snang of acti:ities); :dul-bral (attri- butes of mind), rab-snang (attribut / 0 rm-chen od-'phro (attri- activity); 'od-byed (activity of b d e)s at,tnbutes), snang-byed (attributes of snang-ldan (activity of m' d) 0 bY' od- phro bkod-pa (activity of speech)
Glossary ofEnumerations
and conduct of sameness, without accepting and rejecting the five sacramental substances (phag). (20) In the manner of a jackal who likes to kill without impediment is the discipline of skilful means which "liberates" heretical
thoughts through compassion experienced in view and conduct, arrays such consciousness in an uncorrupted (realm), and thus perfects the provisions (ce-spyang). (21) In the manner of lightning which illuminates everything
swiftly and simultaneously is the discipline which perseveres so that one's own benefit be attained and others' benefit be swiftly attained through ex- periential cultivation of the path (glog). (22) In the manner of a vulture who
avoids the taking of life as a moral discipline is the discipline which delights in and sustains commitments associated with supreme identity but appears not to indulge in other vehicles connected with disciplinary conduct (bya-
rgod). (23) In the manner of a modest king who rules the kingdom and dearly protects his retinue rather than himself, the yogin performs acts of pure delightful discipline, protects living beings by realising all things not on behalf of himself but for others, and overpowers the kingdom by the discipline
which strives through skilful means to experience and realise the indivisibility ofthe expanse and pristine cognition as supreme bliss (rgyal-po bag-ldan). 367
TWENTY-FOUR
TWENTY -FOUR LANDS gyul nyer-bzhi
. , , Twenties 181 aCtIVItIes); snang-ba'i mdog (mind of
According to D, L. Snellgrove, The Hevajra Tantra, Vol. 1, p, 70, these are Jalandhara, O<;i<;iiyana, Paurr:tagiri, Kamarupa, Malava, Sindhu, Nagara, Munmuni, Karur:tyapa1aka, Devlk0 1a, Karmarapa1aka, Kulata, Arbuda,
(2) glo-thu karma (speech aspect f (body aspect of buddha-body); (mind aspect of buddha-b d ). (0 ) u a-body); (3) mnyan in 'bri-klung
o y , 4 kha-la rong-sgo' N ' aspect of buddha-body); (5) he bra -dk " m angcen (attnbute B) spu-bo dga'-ba-lung (main '1 ,g ar (actIvIty aspect of buddha-body)'
h ' ptgnmageplaceofb ddh ' s el-rz (speech aspect of bUddha-speech)' (7) kh u (6) padma
(body aspect of bUddha-speech)' (8) b' d dkar-po m Tshawarong ' na- unr: zongmN ('
of buddha-speech); (9)ye-rgyal nam-mk ' , angcen mmd aspect speech); (10) hor tre-shod or lcag _ d aspect of buddha-
a Godavari, Himadri, Harikela, Lampaka, Kanci, Kalinga, Kokar:t ,
Caritra, Kosala and Vindhyakaumarapaurika, 889
TWENTY -FIVE
TWENTY-FIVE CA TEGORIES (OF THE SAJ\lKHYA) shes-bya thams-cad grangs nyi-shu
rtsa-lnga, Skt, paficavin:tsatitattva
The self and the twenty-four aspects of "nature" prime
matter (pradhana); intellect (buddhi or mahat); ego (ahan:tkara); the five quid- dities (paficatanmatra) which are the objects of the FIVE SENSES; the eleven faculties (ekadasendriya) which are the FIVE SENSE ORGANS with the addition of speech, hand, foot, the organs of excretion and generation, and mind;
bUddha-speech); s m u C) dan-ti shel-gyi brag in rma-kho (mam,
a-ba lung-rzng (activity aspect of , ,
and the FIVE ELEMENTS, 16, 64
pIlgnmage place of buddh pho-brang in 'dzings (att 'b
t 'b ro-rz rdo-rye zzl-khrom (main a-a tn utes)' (16) d '
zong-shod bde-gshegs 'dus-pa'i
TWENTY -FIVE
FIELDS/WORLD
SYSTEMS (ON
V AIROCANA'S
HANDS) (zhing-)
,r
khams nyi-shu-rtsa-lnga
pho-brang in front of LrhI. . utde aspeTct of buddha-attributes); (17) rngul-mda' b un rup eng Tem 1 ' D
These are structured vertically upon the hands of Buddha Vairocana, corres- ponding successively to his body, speech, mind, atlributes and activities, According to Longcenpa, Wish-fulfilling Treasury, pp, 28-31, they are dpal-
'byung 'ad_zer rnam-snang (representing body of body), padlnG dpal-gyis brgyan (body of speech), rin-chen rgyan snang-bkod (body of mind), me-cog sil-tnf,l bkram-pa (body of attributes), dge-ba sna-tshogs dag-pa'i zhing (body of aC-
tivities); me-tog shin-/U rgyas-pa (speech of body), yang-dag 'byung- ba'i gzi-brjid dbyangs (speech of speech), sgra-dbyangs mi-zad sgrogs-pa'i zhing (speech of mind), rdo-rje rgyal-mtshan (speech of attributes), mam-par snang (speech of
uddha-attributes)' (18) p d
'dzom-nang (speech aspect the lower valley of rme-shod
m ,ra -mdzes (act" dga'-ba (activity of activity), 123, 130, 409 IVIty 0
f ' '
attnbutes) and rab-tu
TWENTY -FIVE
grub-chen
GREA T
nyer-lnga
ACCOMPLISHED
MASTERS
mchims-phu'i
IS twenty-five sub- , e exact enumerations accomplished masters of Yerpa d the one hundred and eight of Sheldrak are unknown Of than uwon and the thirty mantra adepts
O' t"herwise known as ry"e-b angs nyer-lnga (the "kin
Jects ), they are enumerated' H'
m lStory p p
g an 534-6 T h
of the fifty-five realised ones of Y a n 'd '
erated. 537
TWENTY-FIVE GREAT
,e PILGRIMAGE
twenty-five <;iaklnls, seventeen are enum-
gnas-chen nyer-lnga
A) skyo-brag seng-ge rdzong in rdza-chu ( , , ,
mdo-khams
PLACES OF KHA
body); (1) spyi-'byams nyi-zla-phu in d mam pIlgnmage place of buddha- g
(11) rma-smad rdo-r-ie'i b ( , g d
b " ragmm aspectofbddh ' '
pIlgnmage place of bUddha-mind)' zhag-ra lha-rtse (body aspect of b ddh ' u a-mmd); (12) me-nyag'
aspect of bUddha-mind)' (14) kh , a,-mmd); (13) war-ti'i brag (speech , ' m a - gro bum rd '1
tnbute aspect of buddha-m' d)' (15) - zong mower Nangcen (at- bUddha-mind); m , spo-ne brag-dkar (activity aspect of
gangs-kyi ra-ba, otherwise called k h ' "
h I' Pemerge (body aspect of (mind aspect of buddha 'b a-attn utes); (19) tsa-'dra rin-chen brag
'b ' , , -attn utes); (20) 'dzom- h
rz-chu (actlvIty aspect of b u d d h ' t og phu-seng gnam-brag in
E) rdo-rye gdan (main
brag-ri rdo-rye spungs-pa ( " pI gnmage place of buddha-activity)' (21)
actlvIty aspect of b ddh " ' rdo-rye gro-lod (speech aspect of b ddh (22) gtsang-gshis
buddha-activity); (24) bkra-shi u h a-actIvIty); (23) rngu (body aspect of s, per aps kam-po gangs-ra (mind aspect of
O F
C H I M P U
d h'
M A N D
A M D O
182 Glossary ofEnumerations
, , ). (25) h\)al-gyi brag (attribute aspect of buddha-activity). 518,
buddha-activlty , :J 867
EASURES (zab-pa'i) gter(-chen) nyer-Inga (GREAT 0 Teachings Received, Vol. 2, pp. 476ff. : Accordmg to Dalal Lama V , ifR che consist of central treasures
"The profound t,reasures of lta-bu), southern treasures g
which penetrate hke roots (dbus gte ! l b P d g-po lta-bu) western treasures l'k lk (lhogterdn-ason ,
concentrated 1 e sta s - I b t lta-bu) northern treasures ex- , 0 10 k fl ers(nub-gtergsa-ame-og ,
radlatmg 1 e ow I lta-bu) and eastern treasures panding like branches (byang-gter ,rgyas-fa " Since each category
l'k f °t (shar gter smm-pa bras- u .
maturing 1 e rUl s 0 - lk fl wers branches and fruits there
has resemblmg Refer to Tulku are sald to be great p hO . r T'b t p 115 and notes. 518,822
Thondup Rinpoche, H1dden Teac mgs OJ 1 e, .
Twenties - Thirties 183 hair-styling, deportment, elephant-riding, sword-fencing, javelin-throwing,
archery and so forth; Mvt. (4972-5006). 98
THIRTY -TWO MAJOR MARKS mtshan-bzang so-gnyis, Skt. dvatrin:zsanmaha-
According to the Ornament of Emergent Realisation, Ch. 8, vv. 13-17, these are palms and soles marked with doctrinal wheels, feet firm like those of a tortoise, webbed fingers and toes, soft and supple hands and feet, a body with seven well-proportioned parts, long toes and fingers, broad arches, a tall and straight body, inconspicuous ankles, body-hairs which curl upwards, antelope-like calves, long and beautiful arms, a supremely contracted sexual organ, a golden complexion and delicate skin, well-grown body hairs which curl distinctly to the right, a hair-ringlet (ut1Jakda) between the eyebrows, a lion-like chest, well-rounded shoulders, a broad back, a supreme sense of taste, a symmetrical body like a banyan tree, the proturberance on the head, a long and beautiful tongue, a Brahma-like voice, lion-like jaws, teeth which are pure white, equal in size, close-fitting, and forty in number, sapphire blue eyes, and bovine eyelashes; Mvt. 235-67. See also R. Thurman, The Holy Teaching of Vimalakrrti, p. 156; and H. Dayal, The Bodhisattva Doctrine in Sanskrit Buddhist Literature, (pp. 300-5). 20, 124-5
VE RESULTANT REALITIES 'bras-chos nyer-Inga TWENTY -FI t h e FIVE MODES
OF BUDDHA- These are the FIVE BUDDHA-BODIES, MIND the FIVE ENLIGHTENED
SPEECH, the FIVE KINDS OF BUDD::- ACT;VITIES. 34,35,267, 282-3,
D
YSTEMS khams nyer-Inga
ATTRIBUTES and the FIVE ENLIGHTE 288-9, 369
TWENTY-FIVE WORLD S
See TWENTY-FIVE FIELD
TWENTY -EIGHT
SIWORLD SYSTEMS (ON VAIROCANA'S HANDS)
,0 0 OF MAHAYOGA) (rnal-'byorchen-po 1) dam-tsh1g
According to Dat:J. <;iin's Mirror ofPoetics, Ch. 2, and Gupta, A Critical Study ofDa1J4in and his Works, these are: natural description (svabhavokti), simile (upama), metaphor (rilpaka), poetic association (dzpaka), repetition (avrtti), denial corroboration (arthantaranyasa), contrast (vyatireka), pecu- liar causation (vibhiivana) , concise suggestion (samasoktz) , hyperbole (atiSayoktt), poetic fancy cause (hetu), misrepresentation (lesa), sub- tlety relative order (yathasarrtkhya), flattery (preyas), demeanour (rasa- vat), coincidence (samahita) , vigour (urjasVl), periphrastic speech (paryayokta) , exaltation (udatta), obfuscation (apahnutz) , double entendre statement of difference equal pairing (turyayogitii), incongruity (virodha), art- ful praise (vya-jastutz) , damning with faint praise (aprastutapraSarrzsi1), co-men- tion (sahoktt) , illustrative simile (nidarsana) , benediction (&is), barter (parivrttz), description of the past or future as if it were the present (bhavika) and a con- junction of poetic figures (sarrzkirlJa). 105
THIRTY-SIX ACTIONS OF THE WHEEL OF THE INEXHAUSTIBLE ORNAMENTS OF BUDDHA-BODY, SPEECH AND MIND sku-gsung-thugs mi-zad-pa rgyan-gyi 'khor-Io'i mdzad-pa sum-cu-rtsa-drug
These are the TWELVE DEEDS OF THE SUPREME EMANATIONAL BODY, the TWELVE DIFFERENT DOCTRINAL WHEELS OF BUDDHA-SPEECH and the TWELVE DIFFERENT INTENTIONS OF BUDDHA-MIND. 121
THIRTY-SIX CHARACTERISTICS (OF DRAMA) mtshan-nyid sum-cu-so-drug According to Bharata, Dramatical Treatise, Ch. 17, these are embellishment abbreviation fortune/prosperity (sobha), decla- ration (udahara1Ja), cause (hetu), doubt (san:zsaya), illustration (drHiinta), at- tainment (priipti), intention (abhipriiya), evidence (nidarsana), explanation
TWENTY-EIGHT COMMITMENTS (
nyi-shu-rtsa-brgyad
MO I Accordmg the 1racu ous
h KeyofFurt er
o
DO ment these are the three lscern , ,0 ch and mind (sku-gsung-thugs-kyi rtsa-ba 1
basic commitments of body, spee OIl nes five of which are to be o ) d the twenty-five anCl ary 0 , d
dam-tsh1g gsum an 1 fi e kinds of rites of "liberation" an
practised(spyad-parbya-ba),namey, lVd(pang-barmi-bya-ba),namely,the
o • five not to be renounce s b ) sexual practlces, 1 . five to be adopted (blang-bar b,ya- a ,
FIVE CONFLICTING EMOT. IONS, be known (shes-par bya-ba), namely, the namely, the FIVE NECTARS, five to FIVE SENSE OBJECTS, sacraments FIVE COMPONENTS, FIVE ture' and five to be attained (bsgrub- of meat and propensities in thelr pure na ' h 0 d attributes and ac-
par bya-ba), namely, the buddha-body, , mm '147-8' and Jamgon tivities. Cf. Ulavajra, Clarification of 361'
Kongtrtil, shes-bya kun-khyab-mdzod, V o. , pp. 0 0
1 TWENTY-EIGHT COMMON COMMITMENTS (OF ANUYOGA) thun-mongs-g nY1-shu
_
rtsa-brgyad
o 1 t These are eqUlva ent
MAHAYOGA. 367
THIRTIES
the
TWENTY-
EIGHT COMMITMENTS OF
b
THIRTY DESIGNATED ARTS zor- 0 0 0
These include creative techmques, wntmg,
0
btags-pa sum-cu
drawing arithmetic, wrestling, '
THIRTY -FIVE ORNAMENTS OF SENSE don-rgyan sum-cu so-lnga, Skt. lan:zkara
artha-
Glossary ofEnumerations
(nirnkta), accomplishment (siddhi), distinction lack of qualities (gurJatipata), hyperbole (atisaya), equal scrutiny (tulyatarka), versification (padoccaya), perception indication ideas (vicara), opposi- tion (tadviparyaya), slips of the tongue (bhraytlsa), conciliation (anunaya),
garlands (mala), concord reproach (garharJa), presumption (ar- thapatti), proof (prasiddhi), question beauty (sarnpya), imagination (manoratha), disparagement (lesa), agitation enumeration of qual- ities (gurJakfrtana), unmentioned accomplishment (anuktasiddhi) and words
of affection (priyavacana). 107
THIRTY-SIX EMPOWERMENTS/CEREMONIES (OF ANUYOGA) dbang-chog so-drug
The ten outer empowerments (phyi-yi dbang bcu), eleven inner empowerments (nang-gi dbang bcu-gcig), thirteen empowerments of attainment (sgrub-pa'i
THIRTY-SEVEN ASPECTS OF ENLIGHTENMENT byang-chub-kyi chos sum-cu-rtsa- bdun, Skt.
These are the FOUR ESSENTIAL RECOLLECTIONS, the FOUR CORRECT TRAININGS, the FOUR SUPPORTS FOR MIRACULOUS ABILITY, the FIVE FACULTIES, the FIVE POWERS, the SEVEN BRANCHES OF ENLIGHTEN-
Thirties - Sixties 185 four transgressions which contradict th . .
184
MENT and the
FORTIES
EIGHTFOLD
P A TH.
236
) and twO secret empowerments (gsang-ba'i dbang gnyis). Refer
dbang bcu-gs
to Jamgon Kongtrtil, shes-bya kun-khyab mdzod, Vol. 2, pp. 748-9; and to
um
the Peking Kangyur, Vol. 9, (pp. 276-7). 364-5
. unctIOns of every p
gczg dge-sems kun-gyi 'kho d 'b
r- u 'Yung-ba) of f: . h
. . .
OSItIve attItude (bcu- f
FORTY PRINCIP ALITIES sil-ma bzhi-bcu
As a result of constant warfare between the TWELVE MINOR KINGDOMS,
power devolved into the hands of forty principalities ruled by forty minor feudal kings. Apart from 'brog-mo rnam-gsum ruled by the lord rgyal-po se-mi ra-khrid, gye-mo yul-drug ruled by the lord gye-rje mkhar-ba and se-mo gru-bzhi
ruled by the lord gnyags-gru 'brang, their names and localities are unknown at the present day. Refer to Dudjom Rinpoche, rgyal-rabs, (pp. 13-14). 507,
949
FORTY-TWO PEACEFUL DEITIES zhi-ba'i lha zhe-gnyis
According to the Tantra of the Secret Nucleus and related works, such as the so-called Tibetan Book ofthe Dead, these are Samantabhadra, SamantabhadrI, V a i r o c a n a , R a t n a s a m b h a v a , A m i t a b h a , A m o g h a s i d d h i ,
AkasadhatvisvarI, Buddhalocana, MamakI, Pal). <;laravasinI, Samayatara,
Vajrapal). i, Akasagarbha, Avalokitesvara, Lasya, Malya, Gna,
Nartl, Maitreya, Samantabhadra, MafijusrI, Dhupa, a
Aloka, Gandha, Amrtakul). <;lalin, Hayagrlva, Mahabala, Yamantak , Ankusa, Pasa, Sph01a, Ghal). 1a, Munlndra, Vemacitra, Sakyamuni, Siqlha,
Jvalamukha and Yamaraja. 125-6, 623, 644, 691
FORTY-SIX TRANSGRESSIONS nyes-byas zhe-drug, Skt.
Refer to the Twenty Verses on the Bodhisattva Vow, translated in M. Tatz, Difficult Beginnings. These are also cited in Jamgon Kongtriil, shes-bya kun- khyab mdzod, Vol. 2, pp. 114-17, where they are explained to include thirty-
Phzlosophy in
Theory
4
a s us-pa, (pp. 13ff). 156
twelve which contradict activity on b of vIrtuous doctrines and seven contradicting liberality, nine . others. comprise tradicting patience three cont d . . ICtIng moral dlsclplme, four con-
, ra Ictmg perseve h . . concentration and eight contradictin d. . . tree contradlctmg
comprise those transgressions who g Iscnmmattve awareness. The latter
and those which separate one f Ich one from general acts of benefit rom partIcular acts of benefit. 95
FIFTIES
sems-b The five ever-present ones (kun-'
nition and motivation. the fi
I ,vewIC etermmeob· t(yI
. nga) of adherence, inclination, recollection jec. s u Ive awareness; the eleven attendant f . ' contemplatIOn and dlscnminat-
FIFTY -ONE
MENT AL
EVENTS
lb·
'Yung nga- cu-rtsa-gczg, Skt. ekapancasac-
f·
caitasika
I
a
hngd) 0 attentIon, feeling, cog-
equanimity, decency, decorum det h aIt , care ulness, lucidity,
. 1
VIO ence and perseverance. th ,
' ac ment, non-hatred no d I .
. . .
e SIX root confllctmg
, n - e USIOn, non- . (
mongs-pa drug) of hatred d . .
, eSlre, arrogance Ignorance· f
aggregates and doubt· and the twent ,
citability and inattentiven;ss. a n ; ;h forgetfulness, ex-
nyon-mongs-pa nyi-shu) o f ange
miserliness, deception dishone:'
dullness, pnde, contempt, indecorum,
siness, regret .
ideas
Our
a n d ' . e R vanables (,gyur-ba bzhi) of drow-
scrutmy. efertoHVG
and Pract' 63 . . . . uenther, Buddhist
h
emotIOns rtsa-ba'i nyon- b . d. ' , VIew 0 mundane
ySU SI Iaryconfl· . .
T d . . Ic. tmg emotIOns (nye-bar
Ity, malice, jealousy,
'
Rinpoche, yid-bzhin mdzod-kyi ;:h-! :iz 'b- d' whICh IS based on Mipham
FIFTY -EIGHT BLOOD-DRINKERSIW
RATHFUL DEITIES khrag-thunglkhro-bo lnga-
According to the Tantra ofthe Secret Nucleu
Tibetan Book of the Dead th . s and works such as the so-called
bcu lnga-brgyad
, ese compnse the Buddha V · R
. '
female 623 Ight PlsacI, the twenty-eight Isvarl and the four
SIXTIES
SIXTY DOCTRINES chos-kyz. rnam-grangs drug-cu The TWELVE DEEDS OF THE SUPREME E
and Karma Heruka, along with th .
GAUR! or Matarah the e. . ,_ respectIve KrodhlsvarI, the EIGHT
realms each of who h MANATIONAL BODY in the twelve
, IC possesses the FIVE EXC retinue, doctrine and time. 137
SIXTY -FOUR CRAFTS sgyu-rtsal drug-cu rtsa-bzhi
Acc. ording to the Siltra of Extensive Pla
panvarto dasamah) these· 1 d Ch. 10 (Llplsalasan:zdarsana-
and knowledge of the lang .
bemgs. 98, 418
f as uages0 manyraces·
. , mc u e such crafts
atna, Padma
ELLENCES of place, teacher,
fl . ower-arrangmg, hunting
. . ,- -
1d· h . .
mc u mg t ose of spIrItual
186 Glossary ofEnumerations , SIXTY -FOUR ENLIGHTENED A TTRIBUTES yon-tan-gyi chos drng-cu-rtsa-bzhz, Skt.
gur}iih _ ,_ f the Supreme Continuum ofthe Greater Vehicle
Refer to Ch. 3 (GutJadhzkara) 0 OF A BUDDHA the FOUR FEAR-
by Maitreya. These are the TEN POWERSA TTRIBUTES THE BUDDHAS LESSNESSES, the EIGHTEEN DISTINCT
and the THIRTY-TWO MAJOR MARKS. 95, 203 SEVENTIES
SEVENTY POINTS OF THE ORNAMENT OF EMERGENT REALISATION mngon- rtogs-rgyan-gyi don , , e EIGHT TOPICS OF THE ORNAMENT
These represent the sUbdlvlSlonsRof/h t E Conze Abhisamayiilamkiira, for OF EMERGENT REALISATION, e er o . ,
detailed discussions. 95 EIGHTIES
Sixties - Millions 187 EIGHT HUNDRED AND THIRTY-ONE ANCILLARY EMPOWERMENTS (OF
ANUYOGA) (anu-yo-ga'i) yan-lag-gi dbang brgyad-brgya so-gcig
Refer to the discussion in Jamgon Kongtriil, shes-bya kun-khyab mdzod,
Vol. 2, (p. 748). 364
THOUSANDS
THOUSAND BUDDHAS sangs-rgyas stong-rtsa gcig
Also known as the THOUSAND SUPREME EMANATIONAL BODIES, they are
enumerated in detail in the Auspicious Aeon Sutra. 136,431, 624, 938, 944 THOUSAND SUPREME EMANATIONAL BODIES mchog-gi sprnl-sku stong-rtsa
Refer to the Sutra ofInconceivable Secrets as cited in Obermiller, History of Buddhism, Pt. 2, pp. 91ff. ; and see the preceeding entry. 409
TWENTY-ONE THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po nyis- khri chig-stong
Those components of doctrine forming the MantrapiJaka of the Awareness- holders. 77-8
TWENTY -ONE THOUSAND PHENOMENA/KINDS (OF DESIRE, HA TRED, DELUSION AND THEIR COMBINATION) dug-gsum-ka cha-mnyam-pa-la nyi-
khri chig-stong
The four groups of conflicting emotions arising from the ramification of dispositions grounded in ignorance. Cf. the discussion in Longcenpa, Treas- ury of Spiritual and Philosophical Systems, (p. 37). 55
EIGHTY-FOUR THOUSAND CONFLICTING EMOTIONS/PHENOMENA nyon-mongl chos brgyad-khri bzhi-stong
The amalgam of the four groups of conflicting emotions referred to in the preceeding entry. 55, 133
EIGHTY-FOUR THOUSAND (DOCTRINAL) COMPONENTS (chos-kyi) phung-po brgyad-khri bzhi-stong
The antidotes corresponding to the EIGHTY-FOUR THOUSAND CONFLICT-
ING EMOTIONS. Cf. also the Treasury of Abhidhanna, Ch. 1, (v. 25). 17, 77, 86, 133, 763, 925
EIGHTY-FOUR THOUSAND DOCTRINES OF THE VEHICLES brgyad-khri bzhi-stong theg-pa'i chos
The EIGHTY-FOUR THOUSAND DOCTRINAL COMPONENTS. 925. MILLIONS
b d b ad-cu Skt. aSftyiinuvyaiijana
EIGHTY MINOR MARKS dPe- 268-;49' and refer to Thurman, The Holy
These are enumerated m v, ,
Teaching of Vimalakfrti, (pp. 156-7). 20, 124-5 , ,
EIGHTY-FOUR ACCOMPLISHED MASTERS grnb-thob brgyad-cu rtsa-bzhz, Skt.
caturaSftisiddha , Refer to J. Robmson,
442 NINETIES
B ddha's Lions for their enumeration and life stories. u ,
MANA TIONAL BODY) chos dgu-bcugo-drng k -kh ab mdzod, Vol. 1, (p. 327). 22,
Refer to Jamgon Kongtrul, shes-bya un y 138
HUNDREDS
B L O O D - DRINKERS, 591
HUNDRED TREASURE-FINDERS gter-ston h'
Refer to Tulku Thondup Rinpoche, Hzdden 0 752 ' for the traditional enumerations of the treasure- m ers,
HuNDRED TREASURES WHICH WERE THE MASTER COPIES OF KING TRHISONG
rgyal-po'i bla-gter brgya f a few colophons, 518 These are not enumerated and are only known rom
, b lnga-bcu'i TWO HUNDRED AND FIFTY DISCIPLINES OF THE VINAYA nyz- rgya
'dul-khrims , I Skt bhiksu) which are The vows of a fully-ordamed monk O;g£ l' to C S Prebish, explained in the Transmissions of the he er, a sdo tal'l 230'
Buddhist Monastic Dz,sa'pzm' e, wh'lCh descnbe_s t ese m e .
1Tibet pp. 189-201,
SIX
THOUSAND
VERSES
NA TURAL
GREA T
(OF THE
as represented by the Atiyoga sections of the Collected Tantras of the Nying- mapa. 332, 493, 539, 922
FOUR HUNDRED
MILLION
P E R F E C T I O N ) rang-bzhin rdzogs-pa chen-po slo-ka 'bum-phrag drng-cu rtsa-bzhi The traditional enumeration of the volume of texts of the Great Perfection,
Bibliography
Introduction
This bibliography is divided into two parts. The first lists all those works mentioned in the texts of His Holiness Dudjom Rinpoche's Fundamentals and History according to the English titles given in the translations in Volume One, and provides whatever information the translators have had at their disposal regarding the actual identity of the works in question.
The second gives detailed information on the specific texts and editions to which the translators have themselves referred.
The vast literature ofTibetan Buddhism remains mostly unknown to contemporary scholarship, althoughTibetan language publishers in South Asia,Tibet and mainland China have reproduced thousands of manuscripts and printed texts during the last thirty years. The student ofTibetan reli- gious history and doctrine is therefore confronted at the outset with the methodological difficulty of establishing the precise relationship be- tween the literature to which reference is made in any given work, and the actual Tibetan literature to which we have real access at the
present time. Here, we set forth the tentative results of our researches to date, certain that much emendation and revision will be called for. We have also included general titles for traditions of meditational and ritual practice which, properly speaking, do not belong in a biblio- graphy as they are not the titles of texts. Our regret is that it has not been possit-le to provide the reader with a Tibetan-English index at this time, however our intention is to make this material available in the future. The remarks which follow explain our treatment of the main classes of literary materials with which we are concerned in Part One.
SUTRAS AND TREA TISES OF INDIAN ORIGIN
Of the several bodies of literature to which our texts refer, it is the Indian works which, excepting the tantras, are the best known to
192 Bibliography
contemporary scholarship. Indian sutras and treatises translated. into Tibetan are usually cited by Tibetan authors by means of abbreVIated rather than full titles, but this is only occasionally a source of con- fusion. A more common difficulty is that taken . from one
text come to be attributed to another when cItatIOns are from memory, as is usually the case in traditional Tibetan . .
In this bibliography, we have generally avoided detailed information on the available editions and translations of I. ndmn Budd- hist sutras and treatises, and instead adopted the expedIent,of re. fer-
ring the reader to recent bibliographies, Karl Potter s reVIsed bibliography to the Encyclopedia of Indzan Phzlosophy (EIPRB), Peter Pfandt's Mahayana Texts Translated into Western and several of the volumes of the new History of Indzan
(HIL), appearing under the ed. itorship of Jan I. n addI- tion, we give references to the pubhcatIo? of relevant works In Import- ant Indological and Buddhological S. enes, and to very contributions that are not noted In the aforementIoned bIblIo-
graphies.
THE TANTRAS, THEIR COMMENTARIES AND THE LITERATURE DERIVED FROM THEM
The tantras, including both those which are adhered to by al. l schools of Tibetan Buddhism in common, and those which are peculIar the Nyingma tradition, present the student of Tibetan literature wIth a
special set of problems; for abbreviated titles are very applied to several tantras and, moreover, are equally applIed to entire system of Vajrayana practice stemming from the tantras In question. Thus, for instance, dus-'khor (Kalacakra) may refer . not only to the Kalacakra Tantra in its various longer and shorter . versIOns, but
equally to any of the means for attainment, empowerment ceremonies, etc. , whether composed In IndIa or TIbet, that are related to the theory and practice of the Kalacakra Tantra. These remarks apply equally to, for example, gsang-'dus
maja), bde-mchog (Sa11Jvara), kye-rdor (Hevujra), phur-pa bka'-brgyad (Eight Transmitted Precepts), and so It IS therefor often not possible to establish the precise connectIOn any such abbreviated reference to a Vajrayana system of practIce and the
known textual corpus associated with that system. Of course, whenha
fuller title is given, or when a textual passage is actua. lly
situation is quite different and it may then become possIble to. esta I. Sh
Given particular difficulties, we have provided, in the cases of th. e general tItles such as those mentioned above, references which wIll serve to introduce some of the most important sources for the study of the Vajrayana systems in question, at least so far as concerns tradition and those other schools with which it has been most closely associated. Thus, in any such case, the reader wIll find references to the foremost tantra or tantras of the system, as found in the Kangyur (T or P), and/or the Collected Tantras ofthe Nyingmapa (NGB). In addition, she or he will find references to of t. he most important collections of Tibetan Vajrayana mater- Ials, In whIch major redactions of the relevant means for attainment etc. , are given. Scholars undertaking research in this field must exer: cise . care. to whether or not such references may have any beanng In any gIVen case. Those who wish to determine the general which hold between a given tantra or group of tantras In the Kangyur and the ancillary texts found in the Tangyur, referred to A. Wayman, The Buddhist Tantras: New Light on Indo- Tzbetan Esotericism, pp. 233-9.
The reader should note that the references we have given to NGB include, in addition to citation by volume, the precise index number which is to each tantra included in NGB in the catalogue of that collectIon by Prof. Eiichi Kaneko, the Ko-tantura Zenshu Kaidai Mokuroku. This work, with Prof. Kaneko's learned introduction sur- veying overall structure of Nyingmapa literature, represents the first major systematic contribution to the analysis of the tremendous body of extant Nyingma tantras.
WORKS ATTRIBUTED TO KNOWN TIBETAN AUTHORS EXCLUDING TREASURES (gter-ma) ,
Here, as everywhere else, texts are usually cited by abbreviated rather than full titles, and these may sometimes refer not to single texts, but to whole groups of related works by a single author. These problems are compounded by the absence of any comprehensive inventory of extant and Tibetan literature. In general, we have attempted to locate TIbetan works among the Tibetan language publications of past decades. Inevitably, our occasional failure to locate a gIVen . work is not, in the absence of other evidence, proof that the work I. n question is unavailable. Since the only fully comprehensive col! ectlOn of South Asian Tibetan language publications is that ac- qUIred ? y the United States Library of Congress under the conditions of PublIc Law 480, and its succt! ssor programmes for the acquisition b? oks an. d periodicals, we have provided, along with the standard bIblIographIcal data for such publications, the Library of Congress
. '. . f h . d S'milarly compansonWIt the precise identIficatIon 0 t e text cIte . 1 , .
. , . . ' likelihood, at least, of a given abbreViated cItatIon s exact IdentIficatIon.
accounts
gIven I I I paralle
source
m. atena
I
. I may help to estabhsh the
Introduction 193
194 Bibliography . .
, 1 ue numbers. Scholars WIshIng to Accessions Lists caltla texts so listed will find that
. American hbrary co ectIOnS, 1ocate, m
this will greatly the published many times, we do Note that when a text With a very few exceptions we have
In our references to treasure cycles, we generally attempt to provide substantial data on cycles which have appeared in publications repres- enting types (i) and (iii). Smaller liturgical collections of type (ii) are usually omitted. References to the Store of Precious Treasure (RTD) have been provided selectively, in accord with the following guide- lines: (1) where RTD appears to include a substantial redaction of a given cycle, we have referred to it, though fragments separated from the main body of the cycle as it occurs in RTD may be omitted; (2) where a major cycle is incorporated in RTD only in the form of many small selections scattered throughout, we have indicated that fact without providing precise citations; (3) where a very well known cycle is represented in RTD only by a few small selections, it may be ignored altogether; and (4) very rare cycles occurring in RTD are cited wherever we have been able to establish their identity.
ACKNOWLEDGEMENTS
A number of individuals and institutions generously shared materials with us specifically in connection with the compilation of this biblio- graphy. The following remarks we hope will convey our grateful indebtedness to them.
Dr Helmut Eimer's researches into several of the main areas of Tibetan Buddhist history provide rich stores of documentation. In addition, Dr Eimer kindly called our attention to MTTWL. Dr Eiichi Kaneko's catalogue of the Collected Tantras of the Nyingmapa has been mentioned above. Without it, our references to the Nyingma tantras would undoubtably be much poorer. The task of surveying published Panpo literature was much assisted by Dr Samten G. Karmay, whose A Catalogue of Bonpo Publications, is a mine of information on that tradition. Dr Steven D. Goodman provided us at an early stage with his catalogue of the Four-Part Innermost Spirituality (NYZ), which has not yet been published, and which has facilitated our work with that great collection. Our references to materials associated with the tradi- tion of Thangtong Gyelpo are primarily due to Dr Janet Gyatso, of the Department of Religion, Amherst College. For much valuable data on Tibetan doxographical literature we thank Dr Katsumi Mimaki, whose Blo gsal grub mtha' provides a richly informative study of that genre. Mrs Hannah Robinson, of the former Institute for Advanced Studies of\X'orld Religions (IASWR) Library, Stony Brook, New York, kindly made portions of her catalogue of that library's Tibetan holdings available to us. The hard task of locating relevant material in the Store of Precious Treasure was much eased for us by BhikkhJ1ni Sik K. Yeshe Zangmo's An Index of the Rinchen Gter
of popular works from the
. h' h
It is this genre, of those wIth the bibliographer. The brief
the least known and . most trou f t as are used to refer to whole titles of treasures, hke those 0 \ so that in many cases it
not always list all edItIO? s. d' .
. d the numerous TIbetan e ItIOnS Ignore
Kangyur and Tangyur.
TREASURES (gter-ma)
classes of literature rather smg. e
d 'ne wIt certamty etermi h
the' specific text to which a .
I'nstances in which dIfferent .
. .
is ImpossIble to
. '
given cItatIon app Ies. h r different treasure-finders share precIsely
l' Moreover t ere are
cycles revealed by altoget e d d 'th the fact that many of the . d h' compoun e WI
the same tItle, an tIS, k b a variety of names, further
treasure-finders are h identifications. In all
frustrates the effort to esta IS P th n provide references to pub- . can do no more a .
such mstances, we 1 h' h appear to be in questIOn, lished e? itions of the cycle or cyc reater precision. . leaving It to future researchers toda can be divided accordmg
The treasures that oWn to e arranged. Four types of • 'C m WhiC they ar . 1 to the dIfJ. erent ways h . the present context: (1) co -
collection are particularly notewfort y m very closely related cycles, . . 1 lesor0several 1
lectIons of smg e . c y c , 11 the literature belonging to the e which attempt to mcorporate a Id b the most complete edItIOnS
d Examples wou e . ) h or cycles concerne . lO If Longcenpa (klong-chen snying-thzg , t e
o0
d'd )ortheFour-Part
of the Innermost Spzntua zty OJ
, I t O n (bla-ma gongs- us,
Gathering of the Gu:u s ntoen W 0 b h 0
Innermost Spiritualzty (snymg-thzg ya- z z). .
(ii) Smaller collections also ly the liturgical texts
. 1 b t incorporatmg on
based upon smgle cyc es, monastic establishment, respons-
actually utilised by the tradItIOn: or E les are the innumerable ible tor the Deities, the Natural
local redactIons of the a
ng-grol) or of the Con-
a
Liberation of Intention (zhz-khro dgongs-Ph rap O_'du;) that are found
o P 0 (dkon-mc og s , . ,. 1 summation of All that zs . f the Himalayas. (111) Co -
throughout the Tibetan-speakmg regIOfns o. Ie treasure-finder. For
" 1" treasures 0 a SIng . Abb- lections of the comp ete PLTC and RLTC in the hst of re
examples, see CLTC, JTPD,. 1 by itself is the Store of
I viations for Vo
T (IV) In a cass
woo zod which anthologises an extr
a-
Precious Treasure (nn-chen. gter-md hundreds of treasure cycles. ordinary quantity of matenal, drawn
have been concerned, that is
Introduction 195
196 Bibliography
Mdzod Chenmo, kept in the library of Cambridge University. Also, thanks are due to the Interlibrary Loan Office of the Rockefeller Library, Brown University, for procuring for us a great many works not available at Brown, to Mudd Library, Yale University, for rare permission to enter their stacks to consult the PL480 Tibetan collec- tion which is housed there, and to the library of the School of Oriental and African Studies in London.
Finally, something must be said of our gratitude to Mr E. Gene Smith, of the US Library of Congress. Without his more than twenty years of labour on behalf of Tibetan literature, very little of the rich body of material that is now available to us would ever have seen the light of day. For scholars, Gene Smith has opened up a previously uncharted continent, and for those practising within the Tibetan religious tradition, he has insured that the textual resources, on which the survival of the living tradition to a very great extent depends, will be available to be transmitted to a new generation of men and women of the Buddhist community.
Part One
Works Cited by the Author
Note
. . r ·n the translations. Those of rites and Titles of texts generally appea: zn zta lCS I
teachings are mostly unemphaslsed. h . Volume One have been given Page numbers for the appearance of eaAcbbentr:;: ltned and alternative titles have
Abbreviated Logic Course. bsdus-tshad. Refer to n. 1109. The most ancient text of this genre presently available appears to be the Ra-ba stod-pa'i bsdus-grva. Pub. Dharamsala: Damchoe Sangpo, 1980. I-Tib 80-901211. [821]
Abridged Commentary on the Eighty-Chapter Magical Net. brgyad-cu-pa'i bsdus-'grel. Auth. Vimalamitra. NL. [481]
Abridged Commentary on the Tantra of the Awakening of the Great Vairo- cana. rnam-snang mngon-byang-gi bsdus-'grel. Skt. Vairocanabhisambo- dhitantrapir;4artha. Auth. BUddhaguhya. T 2662. [466]
Abridged Tantra of Kalacakra. dus-kyi 'khor-Io bsdus-pa. [894] See Kalacakra T antra
Ace Lhamo. A-Ice lha-mo. Theatrical tradition ascribed to Thang-stong rgyal- po. Refer to n. 1077. [803]
Alchemical Transmutation into Gold. gser-'gyur(-gyi bstan-bcos bsdus-pa). Skt. Rasayanasastroddhrti. T 4314. Concerning this work, see E. T. Fenner, "Rasayana in the T antras- What is it? " Wind Horse 1 (1981), pp. 99- 111. [99]
Alchemy Cycle. bcud-len skor. Disc. Sangs-rgyas gling-pa. Possibly to be identified with the alchemical texts in BMGD Vol. 7. [786]
Alchemy of White SiITlhavaktra. seng-gdong dkar-mo'i bcud-len. Disc. 'Jam- dbyangs mkhyen-brtse'i dbang-po. RTD Vol. 48, pp. 331-5. [858]
All-Accomplishing King. kun-byed (rgyal-po). See (Tantra of the) All-Accom- plishing King
All-Gathering Awareness. kun-'dus rig-pa. See (Root Tantra of) All-Gathering Awareness
Amna Tantra. bdud-rtsi'i rgyud.
