This activity forms one aspect of the third of the four rites (las-bzhi) , that of subjugation, which is the special
accomplishment
achieved through the rites of Kurukulla.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
11-18 T ,p.
Gonpo Tseten, are intheGlossaryofIi he emanatIOnsofPadmasam-
1059 are gIven in the Index The twelve manifesta- e ceremony for the fulfilment of arr:es under Guru Rinpoche.
the of the doctrine and invokes restonng VIolations of the co ' mp oys confessIOn as a means of
the tantra vehicles 1060Th . .
mmItments assumed by those who e t ner
e
IOgraphy of Sangye Lingpa
. was on-
political and spiritual of (1594-1651) and his role in the utan
. e Como of Trhadruk (khra-'b ' ,
Image of Tara in the temple of ,IS a miracle-performing
Songtsen Gampo. See KGHP TG, 250-1.
I. e. IS-mg Trhisong Detsen's.
u WhICh was founded by Kin
' pp. 50, 125; PPCT, pp. 177-9;
The Vase Pillar" (k -b b
, a a um-pa-can) ad'
great Image of Sakyamun' b h ' )acent to the shrine of th K' , 1rougttoT'bb ' e ong-)O, has been the site of s 1 1 et y Pnncess Wen-ch'eng
W. D. Shakabpa, Guide to theeCvera discoveries. See Tsepon 1063 "Moo" ' entra 1 empl >/Lh
, ISfrequentlyusedtorefertoBh eo, asa, p. 47.
1064 TIbet. On this term in general see and neIgh? ouring districts
11 the four major calendrical mtro. , p. xvi. the Phukpa in which the day of his arhnve at thIS except
seventh month. 1065 Th D
Irt (fifteenth) IS omitted fo th r e
,e Catalogue of the lG
TIbet, datmg back to the earl . angyur IS the oldest of its kind in
Bouddhiques au tern / nInth ,cemu,ry; s. ee M. Lalou, "Les ASlatzque CCXLI (1953) p du ROl Khn-sron-lde-bcan" 70U I
y 81 ear
'pp. 313-53 Lal' JI rna 2. The presem quotation h ' ou ,aSSIgns that work to the
occurs, rather, in the nearly co t' owever, IS not found therein. It 4347), pp. 6-7. n emporaneous sgra sbyor bam gnyis (T
.
76 Notes
History: Part Six 77 to Glo-bo mKhan-chen, Tshad-ma rigs-pa'igter-gyi rnam-par bshad-pa.
1084 I. e. he never left his place of meditation.
1085 This is the very Lekdenje, on whom see above, p. 717.
1086 For Cangdak Trashi Topgyel, see pp. 783 and 824.
1087 See pp. 555-6.
1088 The constellation (Cancery,(),S)is auspiciously associated with
the of the Sakyamuni. See below, p. 946; and Przyluski,
Le Conczle de Rii}agrha, p. 88.
1089 The term "secret seal" is equivalent to the seal of concealment (sbas-
rgya) by which the treasures were originally hidden. According to the treasure (gter-ma) tradition, there are four kinds of seal connected with the transmission of the teachings, namely, the seal of commitment (samaya-rgya), the seal of treasures (gter-rgya), the seal of concealment (sbas-rgya), . and the seal of entrustment or succession (gtad-rgya) through WhICh the most secret teachings are transmitted. Treasures discovered in secret (gsang-gter) are contrasted with those discovered in public (khrom-gter).
1090 The . essences of the earth (sa-bcud) are minerals such as sulphur, and preCIOUS gemstones.
1091 The Gyeltsaps are the regents of Tshurpu, the Central Tibetan seat ofthe Karmapa. Trakpa Tondrup, the fourth, livedc. 1550 toc. 1617.
1092 Choki Trakpa (b. 1595) was a renowned exponent of the Drigung Kagyupa system of the yogas of Naropa.
1093 Paksam Wangpo (1593-1641), the fifth in the line of Drukcen incarna- tions, was the immediate successor of the great Perna Karpo (1527-92).
1094 Tsele (fl. mid-seventeenth century) was one of the most influential of vehicle indestructible reality within the Drukpa Kagyu. an? tradItIons. His works are even now regarded as authontatIve g. U1des the resolution of philosophical difficulties. See, e. g. , E. SchmIdt (trans. ), The Mirror of Mindfulness.
1095 The of this great political leader (1689-1747) has been the subject of detailed study by L. Petech in China and Tibet in the Early 18th Century; and Shakabpa, Tibet: A Political History, pp. 143-7. See also S. Jagchid, "A Mongol Text Letter from a Tibetan Leader" Central pp. 150-63. An account of this figure is also found m the wntmgs of the Italian Capuchin Cassiano Beligatti de who knew him personally. See J. Macgregor, Tibet: A Chromcle of Exploration, pp. 105-7.
1096 For indications concerning the practice of Jatson Nyingpo's Gathenng ofAll PreciousJewels in modern Nepal, see D. L. Snellgrove, Buddhist Himalaya, pp. 228ff.
1097 On this aristocratic household, see Stein, Recherches sur l'epopee et Ie barde au tibet, Ch. 5.
1098 In the attainment (bum-sgrub), the ritual vase (bum-pa) becomes a contamer for sacramental substances known as nectar-elixir (bdud-rtsi sman).
1099 spu-stod. Our text erroneously reads spa-stod.
1100 This prodigy, whose floruit may be assigned to the mid-seventeenth
century, recei. ved the revelations known as "celestial doctrines" (gnam- chas), from . hIS year onwards. He passed away in his twenty- fourth, leavmg as hIS legacy some fifteen volumes ofcollected visionary
1066
1067 1068 1069
1070 1071
1072
1073
1074
1075 1076
1077
1078
1079
1080
1081 1082 1083
According to the Author, this temple- was one branch or gling-phran
of Samye Monastery. See TH, pp. 178-9; and PPCT, pp. 216-32.
I. e. Princess Pemasel.
On Dawa (b. 1499), see Aris, Hidden Treasures and Secret Lives,
pp. 91, 95-6, 105-6.
For the various English language translations of this work, see the
first part of the Bibliography. The traditions associated with it are considered at length by D. I. Lauf in Secret Doctrines of the Tibetan
Books of the Dead.
For much useful material on this great saint, see J. Gyatso, "The Teachings of Thang-stong rgyal-po" in TSHR, pp. 111-19; idem, The Literary Transmission of the Traditions of Thang-stong rgyal-po, unpub- lished Ph. D. thesis; C. R. Stearns, "The Life and Teachings of the Tibetan Saint Thang-stong rgyal-po", unpublished MA thesis; and
Aris, Bhutan, pp. 185-90 and passim.
On Thangtong Gyelpo's position in the Shangpa tradition, see Kap- stein, "The Shangs-pa bKa'-brgyud: an unknown tradition of Tibetan
Buddhism", pp. 141-2.
See p. 511; also Aris, Bhutan, pp. 5-33.
Parts of the bridges are still in existence. It has recently been de- monstrated that they were constructed of a specially alloyed, non-cor-
rosive iron. See Aris, Bhutan, pp. 185-90.
On Thangtong Gyelpo's contribution to Tibetan theatre, see Stein,
Tibetan Civilization, pp. 276-7; and Wang Yao, "Tibetan Operatic
Themes" in STC, pp. 186-96.
Aris, Bhutan, pp. 185, 321, disputes the date of Thangtong Gyelpo's
death, following Stein, Recherches sur l'epopee et le barde au tibet, p. 238, n. 17, who gives 1385-1464 instead of 1509. J. <? yats? and C. R. Stearns argue in favour of the dates 1361-1485, as gIven m the
standard biography.
This figure is associated with a popular rite for the. propitiati? n of
AvalokiteSvara, entitledyi-ge drug-pa'i sgrub-thabs, redIscovered m the last century by Jamyang Khyentse Wangpo. Through the efforts of the recent abbots of Dzarong-phu, near Mount Everest, it has become particularly popular among the Sherpa and Tibetan populations of
northern Nepal. . . The condition of this region in recent years has been descnbed m
G. Tucci, Preliminary Report on Two Scientific Expeditions in pp. 15-25; Snellgrove, Himalayan Pilgrimage, pp. 188-99; M. Peissel, Mustang, The Forbidden Kingdom; and D. Jackson, The Mollas ofMus-
tang.
I. e. he received the five vows of an upiisaka.
This incident is alluded to on p. 717.
On this learned master (1456-1532), see E. G. Smith's introduction
For much useful information on Perna Lingpa, see Aris, Bhutan, pp. 158- 65 and passim; idem) Hidden Treasures and Secret Lives, pp. 13-106; and
PadmaTshewang, The Treasure Revealer ofBhutan.
See p. 554 above; the Glossary of Enumerations under five pure incar-
nations of the royal princess Pemasel; and KGHP, p. 45.
This calculation accords with all four schools except Phakpa, which
would give us instead Thursday 1 August 1476.
78 Notes teachmgs.
S T ·
ee senng
Lama A Garland of Immortal, Wish-fulfilling ,
History: Part Six 79 is that which corresponds to the path of skilful means. See Funda-
mentals, p. 281.
1107 According to Khetsun Zangpo Rinpoche, the Tent of Longevity is a
practice belonging to the Northern Treasures (byang-gter) tradition, which combines Yamantaka, Lord of Life (gshin-rje tshe-bdag) with Mahakala in the form of "Lord of the Tent" (mgon-po gur or gur-gyi mgon-po), i. e. the form of Mahakala associated especially with the Vajrapaiijara Tantra (T 419).
1108 This was the first Pal)cen Rinpoche, 1570-1662.
1109 This refers to the systematic teaching of logic instituted by Chapa
Choki Senge (1109-69), on whom see L. W. J. van der Kuijp, Contribu- tions to the Development of Tibetan Buddhist Epistemology, pp. 59-96. Chapa's own writings have fallen out of use, but later textbooks adhere pedagogically to his system, for a sample of which, see D. Perdue, Debate in Tibetan Buddhist Education.
1110 See E. G. Smith's introduction to Kongtrul's Encyclopaedia, p. 20, n. 40. 1111 The Qosot Mongols under GusrI Qan subdued the king of Tsang, Karma Tenkyong, in the year 1642, two years before the Manchus overthrew the Ming dynasty in China. It was K'anghsi, the second emperor of the Ch'ing Dynasty who invited Dalai Lama V to Peking. See Stein, Tibetan Civilization, pp. 82-3; Snellgrove and Richardson, A Cultural History ofTibet, p. 198; and also Dawa Norbu, "An Analysis
of Sino-Tibetan Relationships" in STC, pp. 176-95.
1112 The internal administration of Tibet under the Dalai Lamas was charac- teristically held to insist upon the integration of religious and temporal traditions (chos-srid lugs-gnyis). A detailed historical analysis of this theme is found in Dongar Lobzang Chinlei, bod-kyi chos-srid zung-'brel skor bshad-pa. For a useful introduction to the practical implications of this system for the actual organisation of the Tibetan government,
see H. E. Richardson, A Short History of Tibet, pp. 18-27.
1113 A treasure-discoverer of the Sakyapa school, Khyentse Wangcuk was
born in 1524.
1114 Ganden Palace (dga'-ldan-gyi pho-brang) was the name of office of the
Dalai Lama which ruled Tibet from the time of Dalai Lama V until 1959. The name is derived from that of the Great Fifth's residence at Drepung Monastery prior to the construction of the Potala see TH, pp. 134-40.
1115 "Enlightened activity of his future dominion" ('byung-'gyur dbang-gi phrin-Ias).
This activity forms one aspect of the third of the four rites (las-bzhi) , that of subjugation, which is the special accomplishment achieved through the rites of Kurukulla.
1116 Dalai Lama VI is best known for his free-wheeling life-style and beau- tiful songs. See Yu Dawchyuan, Love-songs of the Sixth Dalai Lama Tshangs-dbyangs-rgya-mthso; and Aris, Hidden Treasures and Secret Lives, pp. 107-212. One version of his eccentric life story has been translated by P. Klafkowski as The Secret Liberation ofthe Sixth Dalai Lama. On this, however, see the reviews by J. W. de long in the Indo-Iranian Journal 24 (1982), pp. 223-5; and by P. Denwood in the Bulletin of SOAS 45 (1982), pp. 381-3.
1117 His previous embodiment was named Sinpo Choki Koca.
1118 Targye Choling in Tranang was the ancestral seat of Mindroling in
1101
1102 1103 1104 1105
Trees, Pth was the tutor of Namco Mingyur and
Karma a m; h. h· ngs A prolific author in his own nght, he
the redac. tor 0 IS teac of Karmapa VIII, Mikyo Dorje. an
was consI? ered to be A G I nd 01 Immortal, Wish-fulfilling Trees,
.
See Tsenng Lama,
ar a
pp. 35-44.
See above, p. 736.
See above, p. 736.
A is the seed-syllable is symbohc of in accordance
. .
of (thabs-Iam) and
(grol-Ia:n) , on
d 286 7 The path of skIlful means IS aso .
an . - . _ for its object is the coalescence of bhss ,? nd emp- desIre (chags-Iam) " , n body as the means (rang-Ius tiness achieved by relying on , one s ow , body as the seal" (gzhan-Ius
thabs-Idan) and s associated with this h rgya) ie the actlonsea . . k
P yag- . , . . d· din Longcenpa Dispellmg Dar ness path of skIlful means are ISCusse 1O'06ff)
in the Ten Directions, pp. 453ff. (GGFTC, PPr, ofemptiness
The coalescence ofthe four with the o:r mo 830 is also
l
which is referred to here and m the . passage e ow, p. " -'dza
illustratedbythe accountdenved gtum-mo bar
g
yig-chung, snying-thzg rtsa-pod, Vol. 3, pp.
. . h Through the practlce of the mner
.
(gt m-mo)theblissful
eat
warmth (bde-drod) descends the c ,
giving rise to the four succeSSIve de. lIghts bzhz). the crown centre, it gives rise to Vairocana s pnstme cogm
( n of delight (dga'-ba'iye-shes) and the vas. e empowermendt
. 10 . d through which this delight is umted or coalesce IS receIve . t . es rise with emptiness (stong-pa). In the throat centre. I giV _
to Amitabha's pristine cognition of supreme d a'i e-shes) and the secret empowerment IS
which this supreme delight is coalesced.
:mptiness (stong-pa chen-po): the heart It to Aksobhya's pristine cogmt1On free g .
and the empowerment of discernmg pnstme
y . . . d through which this absence of delIght IS tlon IS receIve , . p ) Andin
1 d with extreme emptiness (shm-tu stong- a . . .
coa esce
the navel centre It gIves nse to
R tnasambhava's pnstme
. . .
cognition of co-emergent delight - a 1. ye d
shes) and the empowerment of word
hrough which this co-emergent dehght coa esce . .
d ) Theremtherecogmtlon totalemptiness(tham. s-ca stong-pa. . F 11 theblissful
ofthe four delights dIssolve as they anse. ma y, h . ddhi's warmth gives rise, in the centre, a'i ye- inconceivable pristine cogmtlon (bsam-gyz m1 y p! wer of
shes) and the empowerment of the expressIve
t
awareness is received.
1106 The disciplined conduct of awareness (rig-pa brtul-zhugs-kyi spyod-pa,
u h 1
ad'
b,. _
,
80 Notes
Central Tibet. See PPCT, p. 170.
ll19 skyid-rong rang-byung This is the "Kyirong
in GT, p. 129; and known m Blue Annals, I? 528, as phags-pa wa-tz. It was brought to the Potala via Drepung m 1656 when rumours of an impending war with Nepal were
ll20 All mandalas referred to in this section are denved from the Anuyoga. See Fundamentals, pp. Anuyoga empowerments associated with the nme vehIcles, on whIch see pp. 9ll-l3. .
ll21 I. e. the old seat of Targye Choling and the new seat of Orgyan Mm- droling which was founded by Terdak Lin? pa in 1676. .
ll22 On these practices of Cutting Through ResIstance and All-Surpassmg
1136
1137
1138
1139 ll40 ll41
1142 ll43
ll44 ll45
1146
1147
1148
1149 1150
1151
1152
King Trhisong.
Sangye . Gyamtso became the regent of Tibet in 1682 after the death of Dalai Lama V. He was killed in 1705 by Lhazang Qan, leader of the Q6sot Mongols. See Stein, Tibetan Civilization, p. 85; and, for more details, the works of Z. Ahmad, L. Petech and Tsepon W. D. Shakabpa listed in the final section of the Bibliography.
Mingyur Peldron was largely responsible for the restoration ofMindrol- ing following the Dzungar invasion of 1717. A brilliant teacher, she authored several important meditation manuals.
For detailed information on many points dealt with in the present account, see S. D. Goodman, "Rig-'dzin 'Jigs-med gling-pa and the Thig" in Goodman and R. M. Davidson (eds. ), Tzbetan Buddhzsm: Reason and Revelation.
For an account of this and the surrounding royal tombs, see Tucci,
The Tombs of the Tibetan Kings.
PrajfHirasmi was the treasure-finder Sherap Ozer. See Jamgon Kongtrtil, Lives of the Hundred Treasure-finders, pp. l35a. 6-137a. 6. The root text of Jikme Lingpa's doctrinal masterpiece, the Precious Treasury of Enlightened Attributes, is renowned among Tibetan literati
. .
1124 Dhuti or avadhuti is the central energy channel. See Fundamentals,
Realisation, see Fundamentals, pp. 335-45.
ll23 The crucial times and duration for such practices are gIven m the
appropriate texts for each.
pp. 340-1; and also Longcenpa, Dispelling Darkness in the Ten Direc-
tions, pp. 453ff. (GGFTC, pp. 1006ff. ).
ll25 On this bliss of melting (zhu-bde), see nn. 250 and ll05 above.
ll26 On the relation between meditative equipoise and its aftermath, see
especially Fundamentals, p. 206.
ll27 For the four empowerments: the vase, secret empowerment, empower-
ment of discerning pristine cognition and the empowerment of word and meaning, see n. ll98 below; Fundamentals, p. 360; and the Glos- sary of Enumerations.
ll28 According to the new Phukpa system, the second month corresponds to MarchiApril.
ll29 According to the new Phukpa calendar, khrnms zla-ba corresponds to September/October.
1130 The messenger (pho-nya) is the consort or who as an intermediary, bringing to the practitioner the pnstme cogmtIon of co-emergent bliss. See n. 1105 above. .
1131 I. e. the three indestructible realities of buddha-body ,speech and mmd.
1132 Governor (dpon-chen) and district administrator (dpon-skya). . For an account of these offices during the Sakya administration of TIbet, see Tucci Tibetan Painted Scrolls, pp. 33-5, where dpon-chen is explained to "myriarch" (khri-chen) and dpon-skya to mean "minister of
transport". . _,_
1133 The Tibetan shawm (rgya-gling) is similar to the PerSIan z, to which it perhaps owes its origins. Curiously, the very. name m may have originated as a translation from the PerSIan whIch means "royal flute", for in some old texts one the spel. lmg rgyal- gling, with precisely the same significance. For thIS suggestIOn we are
indebted to Mme Mireille Helffer.
1134 Terrestrial pure lands (sa'i zhing-khams) within the sphere of the
national body are contrasted with celestial pure lands (mkha'-spyod-kyz zhing-khams) which are frequented by the buddha-body of perfect rapture; see Fundamentals, pp. 123ff. . . "
1135 I. e. King Trhisong and his The" sovereign" referred to in the prophecy IS Kmg Trhisong, and hIS son is Murup Tsepo. The prophecy is addressed by Padmasambhava to
for its poetic beauty. See Blankleder and Fletcher, trans. "Warmth" (drod): see n. 1105 above.
The throat centre of buddha-speech is known as the centre of perfect rapture (long-spyod rdzogs-pa'i 'khor-lo, Skt. sambhogacakra). This dis- into a of seed-syllables indicates that Jikme Lingpa attamed accomplIshments associated with buddha-speech.
The horse is, of course, symbolic of Hayagrlva.
mtshon-byed dpe'i ye-shes. This is the pristine cognition which arises
in consequence of instruction and empowerment. It forms the basis
for the realisation of the "genuine pristine cognition which is the object
of exemplification" (mtshon-bya don-gyi ye-shes).
For the traditional account of the construction of this monument
and pilgrimage centre, see Keith Dowman, The Legend of the Great Stiipa.
gcig-car smra-ba 'byung. Our interpretation of this phrase follows the Author's oral explanation. gcig-car here has nothing to do with the teaching of instantaneous enlightenment (as it often does), but rather suggests forthrightness or spontaneity.
The ancient recensions are those redacted by Longcenpa in the Fourfold
Innermost Spirituality (snying-thig ya-bzhi) and the new recension is
Jikme Lingpa's own Innermost Spirituality of Longcenpa (klong-chen snying-thig) .
I. e. the three doctrinal centres of Samye, Trhadruk and the Jokhang at Lhasa.
ransom of animals (tshe-tharlsrog-blu) due to be slaughtered was WIdely practised in Tibet for the sake of accumulating the provision
of merit (bsod-nams-kyi tshogs).
This was the Gurkha incursion in the years from 1788 to 1792, on
which see Stein, Tibetan Civilization, p. 88; Snellgrove and Richardson,
A Cultural History of Tibet, pp. 226-7; and Shakabpa, Tibet: A Political History, pp. 156ff.
For Langcen Pelgi Senge, see p. 535.
History: Part Six 81
82Notes R· h
. . 5 1821) was the first Dodrup mpoc e.
Lingpa) the Gathering of the Families of the Three Bodies (mchog-gling
bla-sgrub sku-gsum rigs-'dus), referred to on p. 858 below.
1167 See the Glossary of Enumerations under five kingly treasure-finders. 1168 The Thartse Khen Rinpoche is one of four preceptors in the Ngorpa
subsect of the Sakya tradition; two of these are hereditary positions and the others, including that of Thartse, rotate every four years. Since no one can hold the office twice, it often would pass into the hands of the brother of the previous preceptor. The Sakyapa recognised Khyentse Rinpoche himself to be the emanation of an eighteenth-cen- tury Thartse Khen Rinpoche, named Campa Namka Chime.
1169 On this figure, see Smith's introduction to Kongtrul's Encyclopedia, p. 30.
1170 A good introduction to the subsects of the Sakyapa tradition is given by R. M. Davidson in, "The Nor-pa Tradition" Wind Horse 1, pp.
1059 are gIven in the Index The twelve manifesta- e ceremony for the fulfilment of arr:es under Guru Rinpoche.
the of the doctrine and invokes restonng VIolations of the co ' mp oys confessIOn as a means of
the tantra vehicles 1060Th . .
mmItments assumed by those who e t ner
e
IOgraphy of Sangye Lingpa
. was on-
political and spiritual of (1594-1651) and his role in the utan
. e Como of Trhadruk (khra-'b ' ,
Image of Tara in the temple of ,IS a miracle-performing
Songtsen Gampo. See KGHP TG, 250-1.
I. e. IS-mg Trhisong Detsen's.
u WhICh was founded by Kin
' pp. 50, 125; PPCT, pp. 177-9;
The Vase Pillar" (k -b b
, a a um-pa-can) ad'
great Image of Sakyamun' b h ' )acent to the shrine of th K' , 1rougttoT'bb ' e ong-)O, has been the site of s 1 1 et y Pnncess Wen-ch'eng
W. D. Shakabpa, Guide to theeCvera discoveries. See Tsepon 1063 "Moo" ' entra 1 empl >/Lh
, ISfrequentlyusedtorefertoBh eo, asa, p. 47.
1064 TIbet. On this term in general see and neIgh? ouring districts
11 the four major calendrical mtro. , p. xvi. the Phukpa in which the day of his arhnve at thIS except
seventh month. 1065 Th D
Irt (fifteenth) IS omitted fo th r e
,e Catalogue of the lG
TIbet, datmg back to the earl . angyur IS the oldest of its kind in
Bouddhiques au tern / nInth ,cemu,ry; s. ee M. Lalou, "Les ASlatzque CCXLI (1953) p du ROl Khn-sron-lde-bcan" 70U I
y 81 ear
'pp. 313-53 Lal' JI rna 2. The presem quotation h ' ou ,aSSIgns that work to the
occurs, rather, in the nearly co t' owever, IS not found therein. It 4347), pp. 6-7. n emporaneous sgra sbyor bam gnyis (T
.
76 Notes
History: Part Six 77 to Glo-bo mKhan-chen, Tshad-ma rigs-pa'igter-gyi rnam-par bshad-pa.
1084 I. e. he never left his place of meditation.
1085 This is the very Lekdenje, on whom see above, p. 717.
1086 For Cangdak Trashi Topgyel, see pp. 783 and 824.
1087 See pp. 555-6.
1088 The constellation (Cancery,(),S)is auspiciously associated with
the of the Sakyamuni. See below, p. 946; and Przyluski,
Le Conczle de Rii}agrha, p. 88.
1089 The term "secret seal" is equivalent to the seal of concealment (sbas-
rgya) by which the treasures were originally hidden. According to the treasure (gter-ma) tradition, there are four kinds of seal connected with the transmission of the teachings, namely, the seal of commitment (samaya-rgya), the seal of treasures (gter-rgya), the seal of concealment (sbas-rgya), . and the seal of entrustment or succession (gtad-rgya) through WhICh the most secret teachings are transmitted. Treasures discovered in secret (gsang-gter) are contrasted with those discovered in public (khrom-gter).
1090 The . essences of the earth (sa-bcud) are minerals such as sulphur, and preCIOUS gemstones.
1091 The Gyeltsaps are the regents of Tshurpu, the Central Tibetan seat ofthe Karmapa. Trakpa Tondrup, the fourth, livedc. 1550 toc. 1617.
1092 Choki Trakpa (b. 1595) was a renowned exponent of the Drigung Kagyupa system of the yogas of Naropa.
1093 Paksam Wangpo (1593-1641), the fifth in the line of Drukcen incarna- tions, was the immediate successor of the great Perna Karpo (1527-92).
1094 Tsele (fl. mid-seventeenth century) was one of the most influential of vehicle indestructible reality within the Drukpa Kagyu. an? tradItIons. His works are even now regarded as authontatIve g. U1des the resolution of philosophical difficulties. See, e. g. , E. SchmIdt (trans. ), The Mirror of Mindfulness.
1095 The of this great political leader (1689-1747) has been the subject of detailed study by L. Petech in China and Tibet in the Early 18th Century; and Shakabpa, Tibet: A Political History, pp. 143-7. See also S. Jagchid, "A Mongol Text Letter from a Tibetan Leader" Central pp. 150-63. An account of this figure is also found m the wntmgs of the Italian Capuchin Cassiano Beligatti de who knew him personally. See J. Macgregor, Tibet: A Chromcle of Exploration, pp. 105-7.
1096 For indications concerning the practice of Jatson Nyingpo's Gathenng ofAll PreciousJewels in modern Nepal, see D. L. Snellgrove, Buddhist Himalaya, pp. 228ff.
1097 On this aristocratic household, see Stein, Recherches sur l'epopee et Ie barde au tibet, Ch. 5.
1098 In the attainment (bum-sgrub), the ritual vase (bum-pa) becomes a contamer for sacramental substances known as nectar-elixir (bdud-rtsi sman).
1099 spu-stod. Our text erroneously reads spa-stod.
1100 This prodigy, whose floruit may be assigned to the mid-seventeenth
century, recei. ved the revelations known as "celestial doctrines" (gnam- chas), from . hIS year onwards. He passed away in his twenty- fourth, leavmg as hIS legacy some fifteen volumes ofcollected visionary
1066
1067 1068 1069
1070 1071
1072
1073
1074
1075 1076
1077
1078
1079
1080
1081 1082 1083
According to the Author, this temple- was one branch or gling-phran
of Samye Monastery. See TH, pp. 178-9; and PPCT, pp. 216-32.
I. e. Princess Pemasel.
On Dawa (b. 1499), see Aris, Hidden Treasures and Secret Lives,
pp. 91, 95-6, 105-6.
For the various English language translations of this work, see the
first part of the Bibliography. The traditions associated with it are considered at length by D. I. Lauf in Secret Doctrines of the Tibetan
Books of the Dead.
For much useful material on this great saint, see J. Gyatso, "The Teachings of Thang-stong rgyal-po" in TSHR, pp. 111-19; idem, The Literary Transmission of the Traditions of Thang-stong rgyal-po, unpub- lished Ph. D. thesis; C. R. Stearns, "The Life and Teachings of the Tibetan Saint Thang-stong rgyal-po", unpublished MA thesis; and
Aris, Bhutan, pp. 185-90 and passim.
On Thangtong Gyelpo's position in the Shangpa tradition, see Kap- stein, "The Shangs-pa bKa'-brgyud: an unknown tradition of Tibetan
Buddhism", pp. 141-2.
See p. 511; also Aris, Bhutan, pp. 5-33.
Parts of the bridges are still in existence. It has recently been de- monstrated that they were constructed of a specially alloyed, non-cor-
rosive iron. See Aris, Bhutan, pp. 185-90.
On Thangtong Gyelpo's contribution to Tibetan theatre, see Stein,
Tibetan Civilization, pp. 276-7; and Wang Yao, "Tibetan Operatic
Themes" in STC, pp. 186-96.
Aris, Bhutan, pp. 185, 321, disputes the date of Thangtong Gyelpo's
death, following Stein, Recherches sur l'epopee et le barde au tibet, p. 238, n. 17, who gives 1385-1464 instead of 1509. J. <? yats? and C. R. Stearns argue in favour of the dates 1361-1485, as gIven m the
standard biography.
This figure is associated with a popular rite for the. propitiati? n of
AvalokiteSvara, entitledyi-ge drug-pa'i sgrub-thabs, redIscovered m the last century by Jamyang Khyentse Wangpo. Through the efforts of the recent abbots of Dzarong-phu, near Mount Everest, it has become particularly popular among the Sherpa and Tibetan populations of
northern Nepal. . . The condition of this region in recent years has been descnbed m
G. Tucci, Preliminary Report on Two Scientific Expeditions in pp. 15-25; Snellgrove, Himalayan Pilgrimage, pp. 188-99; M. Peissel, Mustang, The Forbidden Kingdom; and D. Jackson, The Mollas ofMus-
tang.
I. e. he received the five vows of an upiisaka.
This incident is alluded to on p. 717.
On this learned master (1456-1532), see E. G. Smith's introduction
For much useful information on Perna Lingpa, see Aris, Bhutan, pp. 158- 65 and passim; idem) Hidden Treasures and Secret Lives, pp. 13-106; and
PadmaTshewang, The Treasure Revealer ofBhutan.
See p. 554 above; the Glossary of Enumerations under five pure incar-
nations of the royal princess Pemasel; and KGHP, p. 45.
This calculation accords with all four schools except Phakpa, which
would give us instead Thursday 1 August 1476.
78 Notes teachmgs.
S T ·
ee senng
Lama A Garland of Immortal, Wish-fulfilling ,
History: Part Six 79 is that which corresponds to the path of skilful means. See Funda-
mentals, p. 281.
1107 According to Khetsun Zangpo Rinpoche, the Tent of Longevity is a
practice belonging to the Northern Treasures (byang-gter) tradition, which combines Yamantaka, Lord of Life (gshin-rje tshe-bdag) with Mahakala in the form of "Lord of the Tent" (mgon-po gur or gur-gyi mgon-po), i. e. the form of Mahakala associated especially with the Vajrapaiijara Tantra (T 419).
1108 This was the first Pal)cen Rinpoche, 1570-1662.
1109 This refers to the systematic teaching of logic instituted by Chapa
Choki Senge (1109-69), on whom see L. W. J. van der Kuijp, Contribu- tions to the Development of Tibetan Buddhist Epistemology, pp. 59-96. Chapa's own writings have fallen out of use, but later textbooks adhere pedagogically to his system, for a sample of which, see D. Perdue, Debate in Tibetan Buddhist Education.
1110 See E. G. Smith's introduction to Kongtrul's Encyclopaedia, p. 20, n. 40. 1111 The Qosot Mongols under GusrI Qan subdued the king of Tsang, Karma Tenkyong, in the year 1642, two years before the Manchus overthrew the Ming dynasty in China. It was K'anghsi, the second emperor of the Ch'ing Dynasty who invited Dalai Lama V to Peking. See Stein, Tibetan Civilization, pp. 82-3; Snellgrove and Richardson, A Cultural History ofTibet, p. 198; and also Dawa Norbu, "An Analysis
of Sino-Tibetan Relationships" in STC, pp. 176-95.
1112 The internal administration of Tibet under the Dalai Lamas was charac- teristically held to insist upon the integration of religious and temporal traditions (chos-srid lugs-gnyis). A detailed historical analysis of this theme is found in Dongar Lobzang Chinlei, bod-kyi chos-srid zung-'brel skor bshad-pa. For a useful introduction to the practical implications of this system for the actual organisation of the Tibetan government,
see H. E. Richardson, A Short History of Tibet, pp. 18-27.
1113 A treasure-discoverer of the Sakyapa school, Khyentse Wangcuk was
born in 1524.
1114 Ganden Palace (dga'-ldan-gyi pho-brang) was the name of office of the
Dalai Lama which ruled Tibet from the time of Dalai Lama V until 1959. The name is derived from that of the Great Fifth's residence at Drepung Monastery prior to the construction of the Potala see TH, pp. 134-40.
1115 "Enlightened activity of his future dominion" ('byung-'gyur dbang-gi phrin-Ias).
This activity forms one aspect of the third of the four rites (las-bzhi) , that of subjugation, which is the special accomplishment achieved through the rites of Kurukulla.
1116 Dalai Lama VI is best known for his free-wheeling life-style and beau- tiful songs. See Yu Dawchyuan, Love-songs of the Sixth Dalai Lama Tshangs-dbyangs-rgya-mthso; and Aris, Hidden Treasures and Secret Lives, pp. 107-212. One version of his eccentric life story has been translated by P. Klafkowski as The Secret Liberation ofthe Sixth Dalai Lama. On this, however, see the reviews by J. W. de long in the Indo-Iranian Journal 24 (1982), pp. 223-5; and by P. Denwood in the Bulletin of SOAS 45 (1982), pp. 381-3.
1117 His previous embodiment was named Sinpo Choki Koca.
1118 Targye Choling in Tranang was the ancestral seat of Mindroling in
1101
1102 1103 1104 1105
Trees, Pth was the tutor of Namco Mingyur and
Karma a m; h. h· ngs A prolific author in his own nght, he
the redac. tor 0 IS teac of Karmapa VIII, Mikyo Dorje. an
was consI? ered to be A G I nd 01 Immortal, Wish-fulfilling Trees,
.
See Tsenng Lama,
ar a
pp. 35-44.
See above, p. 736.
See above, p. 736.
A is the seed-syllable is symbohc of in accordance
. .
of (thabs-Iam) and
(grol-Ia:n) , on
d 286 7 The path of skIlful means IS aso .
an . - . _ for its object is the coalescence of bhss ,? nd emp- desIre (chags-Iam) " , n body as the means (rang-Ius tiness achieved by relying on , one s ow , body as the seal" (gzhan-Ius
thabs-Idan) and s associated with this h rgya) ie the actlonsea . . k
P yag- . , . . d· din Longcenpa Dispellmg Dar ness path of skIlful means are ISCusse 1O'06ff)
in the Ten Directions, pp. 453ff. (GGFTC, PPr, ofemptiness
The coalescence ofthe four with the o:r mo 830 is also
l
which is referred to here and m the . passage e ow, p. " -'dza
illustratedbythe accountdenved gtum-mo bar
g
yig-chung, snying-thzg rtsa-pod, Vol. 3, pp.
. . h Through the practlce of the mner
.
(gt m-mo)theblissful
eat
warmth (bde-drod) descends the c ,
giving rise to the four succeSSIve de. lIghts bzhz). the crown centre, it gives rise to Vairocana s pnstme cogm
( n of delight (dga'-ba'iye-shes) and the vas. e empowermendt
. 10 . d through which this delight is umted or coalesce IS receIve . t . es rise with emptiness (stong-pa). In the throat centre. I giV _
to Amitabha's pristine cognition of supreme d a'i e-shes) and the secret empowerment IS
which this supreme delight is coalesced.
:mptiness (stong-pa chen-po): the heart It to Aksobhya's pristine cogmt1On free g .
and the empowerment of discernmg pnstme
y . . . d through which this absence of delIght IS tlon IS receIve , . p ) Andin
1 d with extreme emptiness (shm-tu stong- a . . .
coa esce
the navel centre It gIves nse to
R tnasambhava's pnstme
. . .
cognition of co-emergent delight - a 1. ye d
shes) and the empowerment of word
hrough which this co-emergent dehght coa esce . .
d ) Theremtherecogmtlon totalemptiness(tham. s-ca stong-pa. . F 11 theblissful
ofthe four delights dIssolve as they anse. ma y, h . ddhi's warmth gives rise, in the centre, a'i ye- inconceivable pristine cogmtlon (bsam-gyz m1 y p! wer of
shes) and the empowerment of the expressIve
t
awareness is received.
1106 The disciplined conduct of awareness (rig-pa brtul-zhugs-kyi spyod-pa,
u h 1
ad'
b,. _
,
80 Notes
Central Tibet. See PPCT, p. 170.
ll19 skyid-rong rang-byung This is the "Kyirong
in GT, p. 129; and known m Blue Annals, I? 528, as phags-pa wa-tz. It was brought to the Potala via Drepung m 1656 when rumours of an impending war with Nepal were
ll20 All mandalas referred to in this section are denved from the Anuyoga. See Fundamentals, pp. Anuyoga empowerments associated with the nme vehIcles, on whIch see pp. 9ll-l3. .
ll21 I. e. the old seat of Targye Choling and the new seat of Orgyan Mm- droling which was founded by Terdak Lin? pa in 1676. .
ll22 On these practices of Cutting Through ResIstance and All-Surpassmg
1136
1137
1138
1139 ll40 ll41
1142 ll43
ll44 ll45
1146
1147
1148
1149 1150
1151
1152
King Trhisong.
Sangye . Gyamtso became the regent of Tibet in 1682 after the death of Dalai Lama V. He was killed in 1705 by Lhazang Qan, leader of the Q6sot Mongols. See Stein, Tibetan Civilization, p. 85; and, for more details, the works of Z. Ahmad, L. Petech and Tsepon W. D. Shakabpa listed in the final section of the Bibliography.
Mingyur Peldron was largely responsible for the restoration ofMindrol- ing following the Dzungar invasion of 1717. A brilliant teacher, she authored several important meditation manuals.
For detailed information on many points dealt with in the present account, see S. D. Goodman, "Rig-'dzin 'Jigs-med gling-pa and the Thig" in Goodman and R. M. Davidson (eds. ), Tzbetan Buddhzsm: Reason and Revelation.
For an account of this and the surrounding royal tombs, see Tucci,
The Tombs of the Tibetan Kings.
PrajfHirasmi was the treasure-finder Sherap Ozer. See Jamgon Kongtrtil, Lives of the Hundred Treasure-finders, pp. l35a. 6-137a. 6. The root text of Jikme Lingpa's doctrinal masterpiece, the Precious Treasury of Enlightened Attributes, is renowned among Tibetan literati
. .
1124 Dhuti or avadhuti is the central energy channel. See Fundamentals,
Realisation, see Fundamentals, pp. 335-45.
ll23 The crucial times and duration for such practices are gIven m the
appropriate texts for each.
pp. 340-1; and also Longcenpa, Dispelling Darkness in the Ten Direc-
tions, pp. 453ff. (GGFTC, pp. 1006ff. ).
ll25 On this bliss of melting (zhu-bde), see nn. 250 and ll05 above.
ll26 On the relation between meditative equipoise and its aftermath, see
especially Fundamentals, p. 206.
ll27 For the four empowerments: the vase, secret empowerment, empower-
ment of discerning pristine cognition and the empowerment of word and meaning, see n. ll98 below; Fundamentals, p. 360; and the Glos- sary of Enumerations.
ll28 According to the new Phukpa system, the second month corresponds to MarchiApril.
ll29 According to the new Phukpa calendar, khrnms zla-ba corresponds to September/October.
1130 The messenger (pho-nya) is the consort or who as an intermediary, bringing to the practitioner the pnstme cogmtIon of co-emergent bliss. See n. 1105 above. .
1131 I. e. the three indestructible realities of buddha-body ,speech and mmd.
1132 Governor (dpon-chen) and district administrator (dpon-skya). . For an account of these offices during the Sakya administration of TIbet, see Tucci Tibetan Painted Scrolls, pp. 33-5, where dpon-chen is explained to "myriarch" (khri-chen) and dpon-skya to mean "minister of
transport". . _,_
1133 The Tibetan shawm (rgya-gling) is similar to the PerSIan z, to which it perhaps owes its origins. Curiously, the very. name m may have originated as a translation from the PerSIan whIch means "royal flute", for in some old texts one the spel. lmg rgyal- gling, with precisely the same significance. For thIS suggestIOn we are
indebted to Mme Mireille Helffer.
1134 Terrestrial pure lands (sa'i zhing-khams) within the sphere of the
national body are contrasted with celestial pure lands (mkha'-spyod-kyz zhing-khams) which are frequented by the buddha-body of perfect rapture; see Fundamentals, pp. 123ff. . . "
1135 I. e. King Trhisong and his The" sovereign" referred to in the prophecy IS Kmg Trhisong, and hIS son is Murup Tsepo. The prophecy is addressed by Padmasambhava to
for its poetic beauty. See Blankleder and Fletcher, trans. "Warmth" (drod): see n. 1105 above.
The throat centre of buddha-speech is known as the centre of perfect rapture (long-spyod rdzogs-pa'i 'khor-lo, Skt. sambhogacakra). This dis- into a of seed-syllables indicates that Jikme Lingpa attamed accomplIshments associated with buddha-speech.
The horse is, of course, symbolic of Hayagrlva.
mtshon-byed dpe'i ye-shes. This is the pristine cognition which arises
in consequence of instruction and empowerment. It forms the basis
for the realisation of the "genuine pristine cognition which is the object
of exemplification" (mtshon-bya don-gyi ye-shes).
For the traditional account of the construction of this monument
and pilgrimage centre, see Keith Dowman, The Legend of the Great Stiipa.
gcig-car smra-ba 'byung. Our interpretation of this phrase follows the Author's oral explanation. gcig-car here has nothing to do with the teaching of instantaneous enlightenment (as it often does), but rather suggests forthrightness or spontaneity.
The ancient recensions are those redacted by Longcenpa in the Fourfold
Innermost Spirituality (snying-thig ya-bzhi) and the new recension is
Jikme Lingpa's own Innermost Spirituality of Longcenpa (klong-chen snying-thig) .
I. e. the three doctrinal centres of Samye, Trhadruk and the Jokhang at Lhasa.
ransom of animals (tshe-tharlsrog-blu) due to be slaughtered was WIdely practised in Tibet for the sake of accumulating the provision
of merit (bsod-nams-kyi tshogs).
This was the Gurkha incursion in the years from 1788 to 1792, on
which see Stein, Tibetan Civilization, p. 88; Snellgrove and Richardson,
A Cultural History of Tibet, pp. 226-7; and Shakabpa, Tibet: A Political History, pp. 156ff.
For Langcen Pelgi Senge, see p. 535.
History: Part Six 81
82Notes R· h
. . 5 1821) was the first Dodrup mpoc e.
Lingpa) the Gathering of the Families of the Three Bodies (mchog-gling
bla-sgrub sku-gsum rigs-'dus), referred to on p. 858 below.
1167 See the Glossary of Enumerations under five kingly treasure-finders. 1168 The Thartse Khen Rinpoche is one of four preceptors in the Ngorpa
subsect of the Sakya tradition; two of these are hereditary positions and the others, including that of Thartse, rotate every four years. Since no one can hold the office twice, it often would pass into the hands of the brother of the previous preceptor. The Sakyapa recognised Khyentse Rinpoche himself to be the emanation of an eighteenth-cen- tury Thartse Khen Rinpoche, named Campa Namka Chime.
1169 On this figure, see Smith's introduction to Kongtrul's Encyclopedia, p. 30.
1170 A good introduction to the subsects of the Sakyapa tradition is given by R. M. Davidson in, "The Nor-pa Tradition" Wind Horse 1, pp.
