·b t d to Hoshang Mo-ho-yen, an
t e d on this point cannot be vergence 0 t e vano f of them.
t e d on this point cannot be vergence 0 t e vano f of them.
Dudjom Rinpoche - Fundamentals and History of the Nyingmapa
g.
during times of eclipse.
These practIces are described in detail in GTKT, Vol.
II, pp.
70-137.
1207 "Exegetical transmission" (bshad-lung). This refers to the initiation into the study of a text by hearing the master recite it, along with occasional explanation of particular points of difficulty.
1208 On the Nyarong disturbances of the 1860s, see GT, p. 183, n. 627; E. Travels of a Consular Officer in East Tibet, p. 5; and Tsering, "Nag-ron mgon-po rnam-rgyal: A 19th Century Khams-pa
This is a new Phukpa calculation; the other schools would read Satur- 1188 . ,.
1189
1190
1191
1192 1193
1194
1195 1196
1197
day 19 March 1892.
On the various enumerations of Khyentse Rmpoche s emanatIons, see
A. Macdonald, Le Ma1J4ala du Maiijusrfmillakalpa, pp. 91-5; and Smith's introduction to Kongtrul's Encyclopedia, pp. 73-4. .
In addition to Smith's introduction to Kongtrul's already referred to, see Jamgon Kongtrtil, The Torch of Certamty, translated
byHanson. . .
Schuh, Untersuchungen zur Geschichte der
p. 80, affirms that the dating for Jamgbn . Kongtrul s hfe IS be calculated according to the Tshurpu calendncal system. Accordmg to new Phukpa his birth would have occurred on Friday 3 December
1813.
I. e. "omniscient great paI;Qita".
Jamgon Kongtrtil has left us a brief account of the of masters and the studies which he undertook under theIr gUldance m
the mos-gus rab-byed in nineteen folios. .
Tsandra Rincen Trak was Kongtrtil's own mam seat. He wrote an exceptionally detailed descriptive guide to it dpal-spungs yang-
khrod tsii-'dra rin-chen brag-gi sgrub-sde'i dkar-chag m one hundred and twenty-seven folios. " . .
According to Khetsun Zangpo Rinpoche, the thIrteen awareness-holders" are probably deities in the maI;Qala of AmItayus . . Lerap Lingpa or Terton Sogyel (1856-1926) is with others as a master of the author of the Ling xylographic recensIOn. of
the Epic: R. A. Stein, L'epopee tibitaine de Gesar dans sa verswn Lamarque de Ling, p. 8. According to Lama SonaI? Topgyel,. he was also responsible for uncovering the 1899 plot agamst the Dalai Lama, on which see n. 1036 above; and Shakabpa, Tzbet:
Political History, p. 195. .
The visit of those aristocrats was ill-timed. The of the deCIpher-
ment was interrupted, the commitments were VIolated and Khyentse Rinpoche fell ill in consequence.
86 Notes
1209
1210
1211
1212
1213
1214 1215 1216
1217 1218
1219 1220
1221 1222
1223
1224
Warrior", pp. 196-214. The five clans of Nyarong were unified after 1837 by Gonpo Namgyel. In 1860 they invaded and conquered Derge and Hor-khog. In 1862 the rebellion was suppressed by Lhasa.
sa-ris is an arithmetical calculation performed, not with the aid of an abacus, but traced in sand.
1225 Andzom Drukpa, a leading adept of the Great Perfection, was the publisher of very fine blockprint editions of the works of Longcenpa and many other major Nyingmapa texts.
1226 Trupwang SakyasrI (1853-1919), an adherent of both the Nyingmapa and Drukpa Kagyupa traditions, was one of the most influential trea- sure-finders during the early decades of the present century.
1227 Repkong district in the province of Amdo has long enjoyed the repu- tation of a major centre of Nyingma practice. See TH, pp. 570-5.
HISTORY: PART SEVEN
1228 On the Indestructible Nucleus of Inner Radiance Cod-gsaI rdo-rje snying-po), see p. 448, and Fundamentals, p. 115, where it is explained as the dimension of the buddha-body of reality (chos-sku).
1229 The twenty-four lands are those enumerated in the Hevajra Tantra, Pt. 1, Ch. 7, vv. 12-17. See the Glossary of Enumerations for their exact names.
1230 This and the following quotations from Rongzompa are said to be taken from his Commentary on the Secret Nucleus (dkon-mchog 'grei).
1231 The expression "high and low" doctrinal centres refers respectively to those at Lhasa and Samye (Lama Sonam Topgyel).
1232 Literally drawn from the under-arm pocket of the Tibetan garment.
1233 Nalanda Translation Committee, The Life of Marpa the Translator,
p. 37, provides the standard account of this incident.
1234 Orgyenpa Rincenpel (1230-1309) is renowned as a master of the Nyingma, Kagyu and Kalacakra traditions. The precise source of the
following quotation remains unidentified.
1235 On this figure, see p. 758, n. 995 above; and G. Roerich, Biography
of Dharmasvamin.
1236 Concerning Orgyenpa's journey to O<;l<;liyana, consult Tucci, Travels
of Tibetan Pilgrims in the Swat Valley.
1237 The text reads bhe-ha-ra (Skt. vihara). For an introduction to the
Newar Buddhist establishments of the Kathmandu Valley, see Mac-
donald and Stahl, Newar Art, pp. 7lff.
1238 These charges appear to have originated as early as the eleventh cen-
tury, i. e. in the polemics of the Guge prince Photrang Zhiwa-o. See Karmay, "King TsalDza and Vajrayana", p. 204. For the detailed Nyingma response, see below, pp. 911-13.
1239 The following two quotations correspond closely to passage 076 of Atisa's biography, as edited in Eimer, Rnam tharrgyaspa, Vol. 2, p. 53.
1240 Taranatha, History ofBuddhism in India, p. 332. India here refers only to the Magadha heartland.
1241 On Mahadeva, see p. 429.
1242 Concerning the dispute about the Non-Dual Victor, see Blue Annals,
p. 417, n. 4.
1243 On Sakya Chokden (1428-1507) and his many contributions to
philosophical controversy in Tibet, see Kuijp, Contributions to the De-
velopment of Tibetan Buddhist Epistemology, pp. 10-22.
1244 This refers to Sakya PaI). <;lita's confirmation of the authenticity of these
tantras, on which see pp. 710-16.
"Bean-sprout rites" las-sbyor) are those in which the of White MafijusrI is recited while a dark-brown bean IS held in the mouth. I f the bean sprouts, this is a sign of successful accomplish-
ment.
On Mipham's association with Peltriil Rinpoche, and his contribution
to the study of the ninth chapter of the Introduction to the Conduct of a Bodhisattva, see E. G. Smith's introduction to Mi-pham's Brgal-lan. Cf. also, K. Lipman, "A Controversial Topic from Mipham's Analysis ofSantaraksita'sMadhyamakalal? 2kara" Windhorse 1(1981), pp. 40-57. Teachings based on MafijusrI in the forms of Lord of Life, Iron-like
and Iron-evil are common to various means for attainment. But see also the entry under Mafijusrf Lord of Life, Iron-like and Iron-evil, in
the first part of the Bibliography.
The basic documents for the study of their dispute have been published in Mi-pham's Rablan; and Pari Rapsel, Ju-lan ga-bur chu-rgyun. The former has an excellent introduction by Smith.
For the kaptse (gab-rtse) diagrams, derived from Chinese geomancy, see Funda-
mentals, p. 104; and G. Dorje, Tibetan Elemental Divination 63-4. I. e. he was a Nyingmapa who was learned in the new tradmons, but not an adherent of these traditions himself (Tulku Thondup Rinpoche). This quotation is derived from both the Oral Transmission and Ngari PaI). cen, Ascertainment of the Three Vows. See lIsted m the first part of the Biblography.
See Fundamentals, pp. 335-45.
On the "cloud-mass wheel of syllables" (yi-ge 'khor-lo tshogs), see
n. 1143 above. For an explanation and discussion of the significance of syllables in the vehicle of indestructible reality, see Longcenpa, Dispelling Darkness in the Ten Directions, Chs. 4-5, pp. 170-224 (GGFTC, pp. 550-631).
Abhirati (mngon-dga') is the eastern Buddha-field of see Fundamentals, p. 128. .
As stated below, Mipham suffered from a violent nervous aIlment Ckhrugs-nad). Indeed, extant samples of his reveal a de- terioration until, in his last year, they become enurely IllegIble (Khenpo Sangye Tenzin). the "unshakeable", was invoked to coun-
teract this malady.
On the appearance of seminal points of rainbow light through the
practice of All-Surpassing Realisation, see pp. In connection with Shambhala, see the propheuc declaraUons CIted by the Author, p. 960. On Shambhala in general, refer to Bernbaum,
The Way to Shambhala.
Zhecen Gyeltsap (d. c. 1926) was with (c. 1870 - c. 1940) largely responsible Mipham s teachmg tradition. His collected works occupIed thIrteen volumes. . .
I. e. Katok Situ Choki Gyamtso, the author ofAn Account ofa Ptlgnmage to Central Tibet During the Years 1918 to 1920.
History: Part Seven 87
88 Notes
1245 The rgyud-sde spYl-rnam a
R'k .
nd other major works of Comden 1 . P:l d Puton does list Sakya PaD-gita s
History: Part Seven 89 Sakya PaJ:l<iita, AnalysIS oJthe Three Vows (sdom-gsum-gyi rab-tu dbye-
ba'i bstan-bcos, Gangtok edn. ), fo1. 62b6.
Refer to sGam-po-pa, The Jewel Ornament oJ Liberation, p. 216. Though Gampopa did indeed introduce material from the Great Seal tradition in the Context of the transcendental perfection of discriminat_
ive awareness, he never maintained that the two could be fully assimi- lated one to the other, as his critics sometimes claim.
On "seals", see Fundamentals, p. 356.
On the term "nucleus of the sugata", see Fundamentals, pp. 169ff. On the empowerments according to the Anuyoga teachings, see Fun-
damentals, pp. 364-5.
On the tenth level, Cloud of Doctrine, see Fundamentals, p. 117.
UT7Jakefa (mdzod-spuJis the circle ofhair between the eyes ofa buddha, from which rays of light emanate.
.
1262 1263
1264 1265 1266
1267 1268
Reldri only recently (rdo-rje phur-ba rtsa-ba'i translation of the Root Fraftm: h 373 1 4
. h· d 'bum-gyl dkar-c ag, p. , . . . b dum-bu) In IS rgyu - . ferred to as the abridged e-
1246 The Kiilacakra. IS the longer unabridged verSIOn was
cause it is tradltlonally h _ p . .
. d· Jambudvlpa uton
holds that the long version had
B
1250 The texts which have Just been quhote
. . T·bet Theyarenott eexcusive
Ob··ll erm1 er,
HistoryofBuddhismby
not transmltte In
twelve thousand verses; see
Pt. 2, p. 170.
1247 A standard of . Mo °lu_ston Pt. 2, p. 193: "if one
b
of Obermiller, Hzstory of Budd Ism blissful or evil births
d of Chinese Ch'an . Buddhism Perfection. Hence the con-
traditions In 1 . .
·b t d to Hoshang Mo-ho-yen, an
t e d on this point cannot be vergence 0 t e vano f of them.
their view is identIcal to
f h . us tradltlons concerne
On this rivalry, see p. 643.
TheJourJaults attributed to the "Secret Nucleus" are listed in the Glossary of Enumerations. Go Lhetse probably published this critique in his oft-mentionedBroadside(,byams-yig),onwhichseesngagslog sun-'byin-
gyi skor, pp. 18-25. The traditional refutations of Lhetse's charges are given below. Cf. also Scholar's Feast oJ Doctrinal History, pp. 179ff; Jikme Lingpa, rgyud-'bum 'dri-lan, pp. 281£f. ; and Sodokpa Lodro
Gyeltsen, rgyal-dbang kanna-pa mi-bskyod rdo-rjes gsang-sngags rnying-
ma-ba-rnams-la dri-ba'i chab-shog gnang-ba'i dris-lan lung-dang rig-pa'i
taken as evidence of error on the 0 Great Perfection into
1251 I. e. deviation (gol-sa). from experiences" (nyams-bzhi)
that of the or Into non-conceptualisation, which can of bliss, emptIness, radIance and 1 294-310
d·· SeeFundamentas,pp.
mislead me ItatIon. . . . f All-Surpassing Rea IsatIon.
-h _ en's view of conduct is that
. . nful deeds one comes . .
vIrtues or SI wa deliverance from Sar? sara IS Impos-
(respectIvely). In a y . diments to the attamment of Bud- sible, and there WIll be always Impe
dhahood. ". 1 ations of the doctrinal wheel, see
1248 OnthethreeturnIngs. or seeFundamentals,pp. 76and
pp. 423-5. For . a. detallle: see Fundamentals, 153-5. On prOVISIOna a d
pp. 187-90. h w translation schools is tradition-
1249 The view held by adherent. s of t ne f tantra and the dialectics are
ally one in which the phIlosop Ies theviewoftheGreatPerfection I. ntegrated. The Author he. re asserts tha
1269
p. 142.
is central to this d
common to all the Buddhist afe property of the tradition
1270
1271
1272
1273 1274
The "empowerment ofgreat light rays" is discussed in Fundamentals, On the first level, the Joyful (rab-tu dga'-ba, Skt. Pramoda), see Fun-
damentals, pp. 281-2; and sGam-po-pa, The Jewel Ornament of Liber- ation, pp. 240-2.
Orpiment is "yellow arsenic Powder" (ba-biaJ. According to gso-rig snying-bsdud skya-rengs gsar-pa, p. 251, this substance is medically applied for the prevention of decay and epidemics. It can be taken as
a treatment for anything from a swelling goitre to a festering Wound, and is even nowadays used as an antidote for mercury poisoning.
On the three higher empowerments, see the Glossary of Enumerations; and Fundamentals, p. 360.
. 1. . I p 337-45. 64
1252 This refers to the medItative practices 0
See Fundamenta s, p . . I . d· Fundamentals, p. 1 .
1253 Unidentified. This passage IS a so
dh t ofthenewtransatIon -··k- h·h
'brug-sgra, in . Collected Writings of Sog-bzlog-pa, Vol 2, p. 33. 1275 See above, p. 891.
1254 I. e. the a eren s A . ' Bodhimargapradfpapanp a, w IC
1255 This quotation is drawn. from vv 56-8. See R. Sherburne, SJ
1276
1277
1278 1279
1280
1281
comments on the Bodhlpathapra t P , · 151
The follOWing reproduces almost the entire text of this short work, as preserved in the Collected Writings of Sog-bzlog-pa, Vol. 1, pp. 524-6. To help clarify the complex embedding of quotations found here, all
passages from the Tantra of the Secret Nucleus itself are in italics. For the five empowerments and three realities which are referred to in
the Context of the Secret Nucleus, see the Glossary of Enumerations. dkyil- 'khor-gyi gtso-bo 'pho-bar bya-ba.
The Scholar's Feast of Doctrinal History, p. 180, cites this as Prajiiii- sutra'! l
The passage which follows is cited, too, in the Collected Writings of Sog-bzlog-pa, Vol. 1, pp. 519-20. Sodokpa however rejects the possi- bility of treating the Nyingmapa tantras as treatises.
L fi the Path and Commentary, p . . b h (trans. ), A amp or _ . k Madhyamaka as interpreted y t e
1256 On the view of the Svatantn a- 162-4.
Nyingma tradition, see Funda-
1257 On the pristine cogmtIOn 0 Iscern
mentals, p. 14! . . . " r "great liberation from extremes"
1258 "Great liberatlon from lImns 0 334
(mtha'-grol chen-po): se. e as a comment on
1259 Quoted by Nagarjuna In Vlgra avyavar . . ,
v. 28. . . n" seeFundamentals,pp. 71-2.
1260 On "expressed. meanmg and are given in the Glossary
1261 These categones from the Great of Enumerations.
I. e. even if their Indian origins are suspect, they can be held to be authoritative treatises so long as they are shown to conform to normal
u-ston,
90 Notes
1282
1283
1284 1285
1286
1287
1288 1289
1290 1291 1292
1293
1294 1295 1296
1297 1298 1299
doctrinal criteria. The problem here alluded to is discussed in some detail in the contribution of Davidson to Buswell, Buddhist Apocryphya; and in Kapstein, "The Purificatory Gem and Its Cleansing: A Late Tibetan Polemical Discussion of Apocryphal Texts".
any. case unl? catable in the extant SUlra which Genuinely Comprises the Doctrzne P 904, Vol. 36, pp. 1-45). Alter- natIvely, the totalIty of the lIst may be counted as its tenth member
1300 Pa1). <;iita's principle targets were the "heresies" of the Kagyu and Tshelpa Kagyti, both of which sought to resolve the com- plexities of the doctrine by insisting on a single quintessential metaphor: the "single intention" (dgongs-pa gcig) in the case of the former, and the "one purity that achieves all" (dkar-po gcig-thub) in the case of the latter.
1301 This . refers to Milarepa's insistence that Gampopa, during their first meetmg, abandon monastic rules by partaking of ale. See Chang, The Hundred Thousand Songs of Milarepa, Vol. 2, p. 473.
1302 The text erroneously reads "four golden doctrines" (gser-chos bzhi), though five are properly enumerated. See the Glossary of Enumera- tions; and Kapstein, "The Shangs-pa bKa'-brgyud: an unknown trad- ition of Tibetan Buddhism", pp. 138-44. The basic Shangpa texts are found in the Peking edition of the Tangyur, but not in the Derge edition.
1303 On Yakde Pa1). cen (1299-1378) and Rongton Sheja Ktinzi (1367-1449), see Blue Annals, pp. 339-40, 532-6, 1080-1. It is clear that Yakde who predeceased the publication of Tsongkapa's (1357-1419) . works, cannot be counted as a critic of the latter. Most likely he IS lIsted here owing to his association with the tradition of Tolpopa (see n. 1309 below), whom Tsongkapa vehemently opposed, and be- cause Rongton, who was Tsongkapa's first great critic, was educated in his school. The on Tsongkapa launched by Korampa Sonam Senge (1429-89) and Sakya Chokden (1428-1507) were, on the other hand, so threatening to the Gelukpa establishment that their writings were banned in Central Tibet. The works of Korampa were eventually and published in Derge during the eighteenth century, whIle those of Sakya Chokden were preserved only in Bhutan. Taklung Lotsawa, the last named critic of Tsongkapa, is Taktsang Lotsawa Sherap Rincen (b. 1405), who has been the target of particularly rigorous refutation by later Gelukpa masters. See Kuijp, Contributions to the Development of Tibetan Buddhist Epistemology, p. 16, n. 46; and J. Hopkins, Meditation on Emptiness, passim.
1304 The source of the quotation is unidentified. Remdawa Zhonu Lodro (1349-1412), a Sakyapa, was a foremost teacher of Tsongkapa. See Blue Annals, pp. 339-40, 349, 1075.
1305 This quotation is attributed to the Broadside of Go Lhetse. See n. 1274 above.
1306 I. e. by sublime bodhisattvas who have yet to realise the buddha level. 1307 This incident connected with BUddhajft. anapada is mentioned in
Taranatha, History ofBuddhism in India, p. 279.
1308 Karmapa VIII, Mikyo Dorje's (1507-54) disagreements with earlier
Kagyti masters have not yet received scholarly attention. On hIS dIsputes with the Gelukpa school, see P. Williams, "A Note on Some Aspects of Mi Bskyod Rdo Rje's Critique of Dge Lugs Pa Madhyamaka" lIP 11 (1983), pp. 124-45; and on those with the Nying- mapa, see Kapstein, "The Purificatory Gem and Its Cleansing: A late Tibetan Polemical Discussion of Apocryphal Texts", n. 39.
1309 On Tolpopa Sherap Gyeltsen (1292-1361) and his doctrine of"extrinsic
According to Taranatha, History ofBuddhism in p. 302, the Red Master (atsara dmar-po) was a student of RatnavaJra named Guhya- prajft. a. The Blue-skirted Pa1). <;iita is mentioned in Blue Annals, p. " Refer to Karmay, "The Ordinance of Lha Bla-ma. Y od ,
pp. 150-62; idem, "An Open Letter by Pho-brang Zhl-ba- od the Buddhists of Tibet" The Tibet Journal V, 3 (1980), pp. 3-28; and Idem, "A Discussion on the Doctrinal Position ofrDzogs-chen from the 10th to the 13th centuries" Journal Asiatique (1975), pp. 147-56.
On the rainbow body, see n. 528; and Fundamentals, pp. 336-7,341-2. This occurrence aroused considerable controversy in Tibet at the time, and receives detailed discussion in Mipham Rinpoche, gzhan-stong
khas-len seng-ge'i nga-ro, fols. 18b3ff. , . . . Dtijom Lingpa (1835-1904) was the Author s mcarnatIon. He
was one of the most prolific treasure-finders of mneteenth-century Kham. See his biography in Perna Lungtok Gyatso et aI. , gter-chen chos-kyi rgyal-po khrag-'ihung bdud-'joms gling-pa'i rnam-thar zhal-
gsungs-ma. .
This is the great Ponpo scholar, Shardza Trashl Gyeltsen (1859-1935), on whom see Karmay, The Treasury of Good Sayings, especially
pp. xv-xvi; Shardza, Heart Drops of the
Probably this is Kopo Kelzang Gyeltsen, mentIoned by Karmay, The
Treasury of Good Sayings, p. xvi.
This was the father of the late lama Jurme Drakpa (d. 1975) of Jore
Bungalow, Darjeeling, who was a well-known meditation For an account of the father's miraculous death, see Trungpa Rmpoche,
Born in Tibet, pp. 95-6. See pp. 714-16.
mtho-ris dang nges-legs. .
Santigupta (late fifteenth to early sixteenth was a South IndIan yogin who preserved and transmitted the precepts ? f seven successive lineages. These traditions and SantIgupta's lIfe the subject-matter of Taranatha's bka'-babs bdun-ldan-fOl. l 1
rnam-thar, translated by Templeman in The Seven Instructzon Lzneages. See also p. 504 and n.
1207 "Exegetical transmission" (bshad-lung). This refers to the initiation into the study of a text by hearing the master recite it, along with occasional explanation of particular points of difficulty.
1208 On the Nyarong disturbances of the 1860s, see GT, p. 183, n. 627; E. Travels of a Consular Officer in East Tibet, p. 5; and Tsering, "Nag-ron mgon-po rnam-rgyal: A 19th Century Khams-pa
This is a new Phukpa calculation; the other schools would read Satur- 1188 . ,.
1189
1190
1191
1192 1193
1194
1195 1196
1197
day 19 March 1892.
On the various enumerations of Khyentse Rmpoche s emanatIons, see
A. Macdonald, Le Ma1J4ala du Maiijusrfmillakalpa, pp. 91-5; and Smith's introduction to Kongtrul's Encyclopedia, pp. 73-4. .
In addition to Smith's introduction to Kongtrul's already referred to, see Jamgon Kongtrtil, The Torch of Certamty, translated
byHanson. . .
Schuh, Untersuchungen zur Geschichte der
p. 80, affirms that the dating for Jamgbn . Kongtrul s hfe IS be calculated according to the Tshurpu calendncal system. Accordmg to new Phukpa his birth would have occurred on Friday 3 December
1813.
I. e. "omniscient great paI;Qita".
Jamgon Kongtrtil has left us a brief account of the of masters and the studies which he undertook under theIr gUldance m
the mos-gus rab-byed in nineteen folios. .
Tsandra Rincen Trak was Kongtrtil's own mam seat. He wrote an exceptionally detailed descriptive guide to it dpal-spungs yang-
khrod tsii-'dra rin-chen brag-gi sgrub-sde'i dkar-chag m one hundred and twenty-seven folios. " . .
According to Khetsun Zangpo Rinpoche, the thIrteen awareness-holders" are probably deities in the maI;Qala of AmItayus . . Lerap Lingpa or Terton Sogyel (1856-1926) is with others as a master of the author of the Ling xylographic recensIOn. of
the Epic: R. A. Stein, L'epopee tibitaine de Gesar dans sa verswn Lamarque de Ling, p. 8. According to Lama SonaI? Topgyel,. he was also responsible for uncovering the 1899 plot agamst the Dalai Lama, on which see n. 1036 above; and Shakabpa, Tzbet:
Political History, p. 195. .
The visit of those aristocrats was ill-timed. The of the deCIpher-
ment was interrupted, the commitments were VIolated and Khyentse Rinpoche fell ill in consequence.
86 Notes
1209
1210
1211
1212
1213
1214 1215 1216
1217 1218
1219 1220
1221 1222
1223
1224
Warrior", pp. 196-214. The five clans of Nyarong were unified after 1837 by Gonpo Namgyel. In 1860 they invaded and conquered Derge and Hor-khog. In 1862 the rebellion was suppressed by Lhasa.
sa-ris is an arithmetical calculation performed, not with the aid of an abacus, but traced in sand.
1225 Andzom Drukpa, a leading adept of the Great Perfection, was the publisher of very fine blockprint editions of the works of Longcenpa and many other major Nyingmapa texts.
1226 Trupwang SakyasrI (1853-1919), an adherent of both the Nyingmapa and Drukpa Kagyupa traditions, was one of the most influential trea- sure-finders during the early decades of the present century.
1227 Repkong district in the province of Amdo has long enjoyed the repu- tation of a major centre of Nyingma practice. See TH, pp. 570-5.
HISTORY: PART SEVEN
1228 On the Indestructible Nucleus of Inner Radiance Cod-gsaI rdo-rje snying-po), see p. 448, and Fundamentals, p. 115, where it is explained as the dimension of the buddha-body of reality (chos-sku).
1229 The twenty-four lands are those enumerated in the Hevajra Tantra, Pt. 1, Ch. 7, vv. 12-17. See the Glossary of Enumerations for their exact names.
1230 This and the following quotations from Rongzompa are said to be taken from his Commentary on the Secret Nucleus (dkon-mchog 'grei).
1231 The expression "high and low" doctrinal centres refers respectively to those at Lhasa and Samye (Lama Sonam Topgyel).
1232 Literally drawn from the under-arm pocket of the Tibetan garment.
1233 Nalanda Translation Committee, The Life of Marpa the Translator,
p. 37, provides the standard account of this incident.
1234 Orgyenpa Rincenpel (1230-1309) is renowned as a master of the Nyingma, Kagyu and Kalacakra traditions. The precise source of the
following quotation remains unidentified.
1235 On this figure, see p. 758, n. 995 above; and G. Roerich, Biography
of Dharmasvamin.
1236 Concerning Orgyenpa's journey to O<;l<;liyana, consult Tucci, Travels
of Tibetan Pilgrims in the Swat Valley.
1237 The text reads bhe-ha-ra (Skt. vihara). For an introduction to the
Newar Buddhist establishments of the Kathmandu Valley, see Mac-
donald and Stahl, Newar Art, pp. 7lff.
1238 These charges appear to have originated as early as the eleventh cen-
tury, i. e. in the polemics of the Guge prince Photrang Zhiwa-o. See Karmay, "King TsalDza and Vajrayana", p. 204. For the detailed Nyingma response, see below, pp. 911-13.
1239 The following two quotations correspond closely to passage 076 of Atisa's biography, as edited in Eimer, Rnam tharrgyaspa, Vol. 2, p. 53.
1240 Taranatha, History ofBuddhism in India, p. 332. India here refers only to the Magadha heartland.
1241 On Mahadeva, see p. 429.
1242 Concerning the dispute about the Non-Dual Victor, see Blue Annals,
p. 417, n. 4.
1243 On Sakya Chokden (1428-1507) and his many contributions to
philosophical controversy in Tibet, see Kuijp, Contributions to the De-
velopment of Tibetan Buddhist Epistemology, pp. 10-22.
1244 This refers to Sakya PaI). <;lita's confirmation of the authenticity of these
tantras, on which see pp. 710-16.
"Bean-sprout rites" las-sbyor) are those in which the of White MafijusrI is recited while a dark-brown bean IS held in the mouth. I f the bean sprouts, this is a sign of successful accomplish-
ment.
On Mipham's association with Peltriil Rinpoche, and his contribution
to the study of the ninth chapter of the Introduction to the Conduct of a Bodhisattva, see E. G. Smith's introduction to Mi-pham's Brgal-lan. Cf. also, K. Lipman, "A Controversial Topic from Mipham's Analysis ofSantaraksita'sMadhyamakalal? 2kara" Windhorse 1(1981), pp. 40-57. Teachings based on MafijusrI in the forms of Lord of Life, Iron-like
and Iron-evil are common to various means for attainment. But see also the entry under Mafijusrf Lord of Life, Iron-like and Iron-evil, in
the first part of the Bibliography.
The basic documents for the study of their dispute have been published in Mi-pham's Rablan; and Pari Rapsel, Ju-lan ga-bur chu-rgyun. The former has an excellent introduction by Smith.
For the kaptse (gab-rtse) diagrams, derived from Chinese geomancy, see Funda-
mentals, p. 104; and G. Dorje, Tibetan Elemental Divination 63-4. I. e. he was a Nyingmapa who was learned in the new tradmons, but not an adherent of these traditions himself (Tulku Thondup Rinpoche). This quotation is derived from both the Oral Transmission and Ngari PaI). cen, Ascertainment of the Three Vows. See lIsted m the first part of the Biblography.
See Fundamentals, pp. 335-45.
On the "cloud-mass wheel of syllables" (yi-ge 'khor-lo tshogs), see
n. 1143 above. For an explanation and discussion of the significance of syllables in the vehicle of indestructible reality, see Longcenpa, Dispelling Darkness in the Ten Directions, Chs. 4-5, pp. 170-224 (GGFTC, pp. 550-631).
Abhirati (mngon-dga') is the eastern Buddha-field of see Fundamentals, p. 128. .
As stated below, Mipham suffered from a violent nervous aIlment Ckhrugs-nad). Indeed, extant samples of his reveal a de- terioration until, in his last year, they become enurely IllegIble (Khenpo Sangye Tenzin). the "unshakeable", was invoked to coun-
teract this malady.
On the appearance of seminal points of rainbow light through the
practice of All-Surpassing Realisation, see pp. In connection with Shambhala, see the propheuc declaraUons CIted by the Author, p. 960. On Shambhala in general, refer to Bernbaum,
The Way to Shambhala.
Zhecen Gyeltsap (d. c. 1926) was with (c. 1870 - c. 1940) largely responsible Mipham s teachmg tradition. His collected works occupIed thIrteen volumes. . .
I. e. Katok Situ Choki Gyamtso, the author ofAn Account ofa Ptlgnmage to Central Tibet During the Years 1918 to 1920.
History: Part Seven 87
88 Notes
1245 The rgyud-sde spYl-rnam a
R'k .
nd other major works of Comden 1 . P:l d Puton does list Sakya PaD-gita s
History: Part Seven 89 Sakya PaJ:l<iita, AnalysIS oJthe Three Vows (sdom-gsum-gyi rab-tu dbye-
ba'i bstan-bcos, Gangtok edn. ), fo1. 62b6.
Refer to sGam-po-pa, The Jewel Ornament oJ Liberation, p. 216. Though Gampopa did indeed introduce material from the Great Seal tradition in the Context of the transcendental perfection of discriminat_
ive awareness, he never maintained that the two could be fully assimi- lated one to the other, as his critics sometimes claim.
On "seals", see Fundamentals, p. 356.
On the term "nucleus of the sugata", see Fundamentals, pp. 169ff. On the empowerments according to the Anuyoga teachings, see Fun-
damentals, pp. 364-5.
On the tenth level, Cloud of Doctrine, see Fundamentals, p. 117.
UT7Jakefa (mdzod-spuJis the circle ofhair between the eyes ofa buddha, from which rays of light emanate.
.
1262 1263
1264 1265 1266
1267 1268
Reldri only recently (rdo-rje phur-ba rtsa-ba'i translation of the Root Fraftm: h 373 1 4
. h· d 'bum-gyl dkar-c ag, p. , . . . b dum-bu) In IS rgyu - . ferred to as the abridged e-
1246 The Kiilacakra. IS the longer unabridged verSIOn was
cause it is tradltlonally h _ p . .
. d· Jambudvlpa uton
holds that the long version had
B
1250 The texts which have Just been quhote
. . T·bet Theyarenott eexcusive
Ob··ll erm1 er,
HistoryofBuddhismby
not transmltte In
twelve thousand verses; see
Pt. 2, p. 170.
1247 A standard of . Mo °lu_ston Pt. 2, p. 193: "if one
b
of Obermiller, Hzstory of Budd Ism blissful or evil births
d of Chinese Ch'an . Buddhism Perfection. Hence the con-
traditions In 1 . .
·b t d to Hoshang Mo-ho-yen, an
t e d on this point cannot be vergence 0 t e vano f of them.
their view is identIcal to
f h . us tradltlons concerne
On this rivalry, see p. 643.
TheJourJaults attributed to the "Secret Nucleus" are listed in the Glossary of Enumerations. Go Lhetse probably published this critique in his oft-mentionedBroadside(,byams-yig),onwhichseesngagslog sun-'byin-
gyi skor, pp. 18-25. The traditional refutations of Lhetse's charges are given below. Cf. also Scholar's Feast oJ Doctrinal History, pp. 179ff; Jikme Lingpa, rgyud-'bum 'dri-lan, pp. 281£f. ; and Sodokpa Lodro
Gyeltsen, rgyal-dbang kanna-pa mi-bskyod rdo-rjes gsang-sngags rnying-
ma-ba-rnams-la dri-ba'i chab-shog gnang-ba'i dris-lan lung-dang rig-pa'i
taken as evidence of error on the 0 Great Perfection into
1251 I. e. deviation (gol-sa). from experiences" (nyams-bzhi)
that of the or Into non-conceptualisation, which can of bliss, emptIness, radIance and 1 294-310
d·· SeeFundamentas,pp.
mislead me ItatIon. . . . f All-Surpassing Rea IsatIon.
-h _ en's view of conduct is that
. . nful deeds one comes . .
vIrtues or SI wa deliverance from Sar? sara IS Impos-
(respectIvely). In a y . diments to the attamment of Bud- sible, and there WIll be always Impe
dhahood. ". 1 ations of the doctrinal wheel, see
1248 OnthethreeturnIngs. or seeFundamentals,pp. 76and
pp. 423-5. For . a. detallle: see Fundamentals, 153-5. On prOVISIOna a d
pp. 187-90. h w translation schools is tradition-
1249 The view held by adherent. s of t ne f tantra and the dialectics are
ally one in which the phIlosop Ies theviewoftheGreatPerfection I. ntegrated. The Author he. re asserts tha
1269
p. 142.
is central to this d
common to all the Buddhist afe property of the tradition
1270
1271
1272
1273 1274
The "empowerment ofgreat light rays" is discussed in Fundamentals, On the first level, the Joyful (rab-tu dga'-ba, Skt. Pramoda), see Fun-
damentals, pp. 281-2; and sGam-po-pa, The Jewel Ornament of Liber- ation, pp. 240-2.
Orpiment is "yellow arsenic Powder" (ba-biaJ. According to gso-rig snying-bsdud skya-rengs gsar-pa, p. 251, this substance is medically applied for the prevention of decay and epidemics. It can be taken as
a treatment for anything from a swelling goitre to a festering Wound, and is even nowadays used as an antidote for mercury poisoning.
On the three higher empowerments, see the Glossary of Enumerations; and Fundamentals, p. 360.
. 1. . I p 337-45. 64
1252 This refers to the medItative practices 0
See Fundamenta s, p . . I . d· Fundamentals, p. 1 .
1253 Unidentified. This passage IS a so
dh t ofthenewtransatIon -··k- h·h
'brug-sgra, in . Collected Writings of Sog-bzlog-pa, Vol 2, p. 33. 1275 See above, p. 891.
1254 I. e. the a eren s A . ' Bodhimargapradfpapanp a, w IC
1255 This quotation is drawn. from vv 56-8. See R. Sherburne, SJ
1276
1277
1278 1279
1280
1281
comments on the Bodhlpathapra t P , · 151
The follOWing reproduces almost the entire text of this short work, as preserved in the Collected Writings of Sog-bzlog-pa, Vol. 1, pp. 524-6. To help clarify the complex embedding of quotations found here, all
passages from the Tantra of the Secret Nucleus itself are in italics. For the five empowerments and three realities which are referred to in
the Context of the Secret Nucleus, see the Glossary of Enumerations. dkyil- 'khor-gyi gtso-bo 'pho-bar bya-ba.
The Scholar's Feast of Doctrinal History, p. 180, cites this as Prajiiii- sutra'! l
The passage which follows is cited, too, in the Collected Writings of Sog-bzlog-pa, Vol. 1, pp. 519-20. Sodokpa however rejects the possi- bility of treating the Nyingmapa tantras as treatises.
L fi the Path and Commentary, p . . b h (trans. ), A amp or _ . k Madhyamaka as interpreted y t e
1256 On the view of the Svatantn a- 162-4.
Nyingma tradition, see Funda-
1257 On the pristine cogmtIOn 0 Iscern
mentals, p. 14! . . . " r "great liberation from extremes"
1258 "Great liberatlon from lImns 0 334
(mtha'-grol chen-po): se. e as a comment on
1259 Quoted by Nagarjuna In Vlgra avyavar . . ,
v. 28. . . n" seeFundamentals,pp. 71-2.
1260 On "expressed. meanmg and are given in the Glossary
1261 These categones from the Great of Enumerations.
I. e. even if their Indian origins are suspect, they can be held to be authoritative treatises so long as they are shown to conform to normal
u-ston,
90 Notes
1282
1283
1284 1285
1286
1287
1288 1289
1290 1291 1292
1293
1294 1295 1296
1297 1298 1299
doctrinal criteria. The problem here alluded to is discussed in some detail in the contribution of Davidson to Buswell, Buddhist Apocryphya; and in Kapstein, "The Purificatory Gem and Its Cleansing: A Late Tibetan Polemical Discussion of Apocryphal Texts".
any. case unl? catable in the extant SUlra which Genuinely Comprises the Doctrzne P 904, Vol. 36, pp. 1-45). Alter- natIvely, the totalIty of the lIst may be counted as its tenth member
1300 Pa1). <;iita's principle targets were the "heresies" of the Kagyu and Tshelpa Kagyti, both of which sought to resolve the com- plexities of the doctrine by insisting on a single quintessential metaphor: the "single intention" (dgongs-pa gcig) in the case of the former, and the "one purity that achieves all" (dkar-po gcig-thub) in the case of the latter.
1301 This . refers to Milarepa's insistence that Gampopa, during their first meetmg, abandon monastic rules by partaking of ale. See Chang, The Hundred Thousand Songs of Milarepa, Vol. 2, p. 473.
1302 The text erroneously reads "four golden doctrines" (gser-chos bzhi), though five are properly enumerated. See the Glossary of Enumera- tions; and Kapstein, "The Shangs-pa bKa'-brgyud: an unknown trad- ition of Tibetan Buddhism", pp. 138-44. The basic Shangpa texts are found in the Peking edition of the Tangyur, but not in the Derge edition.
1303 On Yakde Pa1). cen (1299-1378) and Rongton Sheja Ktinzi (1367-1449), see Blue Annals, pp. 339-40, 532-6, 1080-1. It is clear that Yakde who predeceased the publication of Tsongkapa's (1357-1419) . works, cannot be counted as a critic of the latter. Most likely he IS lIsted here owing to his association with the tradition of Tolpopa (see n. 1309 below), whom Tsongkapa vehemently opposed, and be- cause Rongton, who was Tsongkapa's first great critic, was educated in his school. The on Tsongkapa launched by Korampa Sonam Senge (1429-89) and Sakya Chokden (1428-1507) were, on the other hand, so threatening to the Gelukpa establishment that their writings were banned in Central Tibet. The works of Korampa were eventually and published in Derge during the eighteenth century, whIle those of Sakya Chokden were preserved only in Bhutan. Taklung Lotsawa, the last named critic of Tsongkapa, is Taktsang Lotsawa Sherap Rincen (b. 1405), who has been the target of particularly rigorous refutation by later Gelukpa masters. See Kuijp, Contributions to the Development of Tibetan Buddhist Epistemology, p. 16, n. 46; and J. Hopkins, Meditation on Emptiness, passim.
1304 The source of the quotation is unidentified. Remdawa Zhonu Lodro (1349-1412), a Sakyapa, was a foremost teacher of Tsongkapa. See Blue Annals, pp. 339-40, 349, 1075.
1305 This quotation is attributed to the Broadside of Go Lhetse. See n. 1274 above.
1306 I. e. by sublime bodhisattvas who have yet to realise the buddha level. 1307 This incident connected with BUddhajft. anapada is mentioned in
Taranatha, History ofBuddhism in India, p. 279.
1308 Karmapa VIII, Mikyo Dorje's (1507-54) disagreements with earlier
Kagyti masters have not yet received scholarly attention. On hIS dIsputes with the Gelukpa school, see P. Williams, "A Note on Some Aspects of Mi Bskyod Rdo Rje's Critique of Dge Lugs Pa Madhyamaka" lIP 11 (1983), pp. 124-45; and on those with the Nying- mapa, see Kapstein, "The Purificatory Gem and Its Cleansing: A late Tibetan Polemical Discussion of Apocryphal Texts", n. 39.
1309 On Tolpopa Sherap Gyeltsen (1292-1361) and his doctrine of"extrinsic
According to Taranatha, History ofBuddhism in p. 302, the Red Master (atsara dmar-po) was a student of RatnavaJra named Guhya- prajft. a. The Blue-skirted Pa1). <;iita is mentioned in Blue Annals, p. " Refer to Karmay, "The Ordinance of Lha Bla-ma. Y od ,
pp. 150-62; idem, "An Open Letter by Pho-brang Zhl-ba- od the Buddhists of Tibet" The Tibet Journal V, 3 (1980), pp. 3-28; and Idem, "A Discussion on the Doctrinal Position ofrDzogs-chen from the 10th to the 13th centuries" Journal Asiatique (1975), pp. 147-56.
On the rainbow body, see n. 528; and Fundamentals, pp. 336-7,341-2. This occurrence aroused considerable controversy in Tibet at the time, and receives detailed discussion in Mipham Rinpoche, gzhan-stong
khas-len seng-ge'i nga-ro, fols. 18b3ff. , . . . Dtijom Lingpa (1835-1904) was the Author s mcarnatIon. He
was one of the most prolific treasure-finders of mneteenth-century Kham. See his biography in Perna Lungtok Gyatso et aI. , gter-chen chos-kyi rgyal-po khrag-'ihung bdud-'joms gling-pa'i rnam-thar zhal-
gsungs-ma. .
This is the great Ponpo scholar, Shardza Trashl Gyeltsen (1859-1935), on whom see Karmay, The Treasury of Good Sayings, especially
pp. xv-xvi; Shardza, Heart Drops of the
Probably this is Kopo Kelzang Gyeltsen, mentIoned by Karmay, The
Treasury of Good Sayings, p. xvi.
This was the father of the late lama Jurme Drakpa (d. 1975) of Jore
Bungalow, Darjeeling, who was a well-known meditation For an account of the father's miraculous death, see Trungpa Rmpoche,
Born in Tibet, pp. 95-6. See pp. 714-16.
mtho-ris dang nges-legs. .
Santigupta (late fifteenth to early sixteenth was a South IndIan yogin who preserved and transmitted the precepts ? f seven successive lineages. These traditions and SantIgupta's lIfe the subject-matter of Taranatha's bka'-babs bdun-ldan-fOl. l 1
rnam-thar, translated by Templeman in The Seven Instructzon Lzneages. See also p. 504 and n.
